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X'M. 


"7 


rj.& 


2!  /^. 


CARMINA    GADELICA 

ORTHA    NAN    GAIDHEAL 


^e^t-^Wt-^H- 


C ARMINA 
GADELICA 

HYMNS  AND   INCANTATIONS 

WITH  ILLUSTRATIVE  NOTES  ON  WORDS,  RITES,  AND 
CUSTOMS,  DYING   AND  OBSOLETE :   ORALLY  COLLECT- 
ED IN  THE  HIGHLANDS  AND  ISLANDS  OF  SCOTLAND 
AND  TRANSLATED   INTO  ENGLISH,  BY 

ALEXANDER     CARMICHAEL 


VOLUME    I 


EDINBURGH 

PRINTED     FOR     THE     AUTHOR     BY 

T.  AND  A.  CONSTABLE,  PRINTERS  TO  HER  MAJESTY 

AND  SOLD  BY  NORMAN  MACLEOD 

25    GEORGE    IV.    BRIDGE 

1900 


Three  hundred  copies  printed 


ORTHA  NAN  GAIDHEAL 
URNAN    AGUS    UBAGAN 

LE   SOLUS   AIR   FACLA   GNATHA  AGUS 

CLEACHDANA    A    CHAIDH    AIR    CHUL 

CNUASAICHTE      BHO      BHIALACHAS 

FEADH  GAIDHEALTACHD  NA  H-ALBA 

AGUS    TIONNDAICHTE 

BHO    GHAIDHLIG   GU    BEURLA,   LE 

ALASTAIR    MACGILLEMHICHEIL 


CONTENTS 


ACHAINE 

INVOCATIONS 

1.  Kann  romh  Urnuigh 

Rune  before  Prayer 

3 

Ta  mi  lubadh  mo  ghlun 

I  am  bending  my  knee 

2.  Dia  Horn  a  laiglie 

God  with  me  lying  down 

5 

Dia  Horn  a  laighe 

God  with  me  lying  down 

3.   Ora  nam  Buadh 

The  Invocation  of  the  Graces 

7 

Ionnlaime  do  bhasa 

I  bathe  thy  palms 

4.  Achanaidh  choitcheann 

A  general  Supplication 

18 

Dhe,  eisd  ri  m'  urnuigh 

Dhe  bi  maille  ruinn 

Dhe  bi  maille  ruinn 

Ios,  a  Mine  Muire 

Ios,  a  Mhic  Muire 


Athair  Naomha  na  Gloir 

Buidheachas  duit,  Athair  Naomha 


7. 

8.  Uirnigh 

A  Dhia,  ann  mo  ghniamh 

9.  Duan  na  Muthairn 

A  Righ  na  gile 

10.  Beannaich,  a  Thriath 

Beannaich,  a  Thriath  nam  flath-tial 

11.  Solus-iuil  na  Siorruidheachd 

Dhe,  thug  mis  a  fois  na  h-oidhch 

12.  Achanaidh  Grais 

Ta  mi  lubadh  mo  ghlun 


God,  listen  to  my  prayer 

God  be  with  us  15 

God  be  with  us 

Jesu,  Thou  Son  of  Mary  19 

Jesu,  Thou  Son  of  Mary 

Holy  Father  of  Glory  23 

Thanks  be  to  Thee,  Holy  Father 

A  Prayer  27 

0  God,  in  my  deeds 

Rune  of  the  Muthairn  29 

Thou  King  of  the  moon 

Bless,  O  Chief  31 

Bless,  O  Chief  of  generous  chiefs 

The  guiding  light  of  Eternity  33 

OGod,  who  broughtst  me 

A  Prayer  for  Grace  35 

1  am  bending  my  knee 


CONTENTS 


13.  Achanaidh  Comhnadh 

Bho  is  tu  is  Buachaill 

14.  Eosai  bu  choir  a  mholadh 

Bu  cho  fus  a  dh'  losa 

15.  Carraig  nan  Al 

Air  Carraig  nan  al 

16.  Sorchar  nan  Reul 

Feuch  Sorchar  nan  reul 

17.  Crois  nan  Naomh 

Crois  nan  naomh 

18.  An  t-Aingheal  Diona 

Ainghil  Ulie  a  fhuair  mo  cliuram 

19.  Ruin 

Labhram  gach  la  a  reir  do  chear- 
tais 

20.  Ora  Ceartais 

Ionulaidh  mise  m'  aodann 

21.  Ora  Ceartais 

Dhe,  tha  mi  liuthail  m'  aodainn 

22.  Ora  Buaidh 

Ionulaidh  mi  m'  aodann 

23.  An  Liuthail 

Ta  mi  liuthail  m'  aodainn 

24.  Ora  Boisilidh 

Boisileag  air  h-aois 

25.  Dhe  stiuir  mi 

Dhe  stiuir  mi  le  d'  ghliocas 

26.  Beannachadh  Cadail 

Biodh  do  lamh  dheas,  a  Dhe 

27.  Thigeam  an  Diugh 

Thigeam  an  diugh  'an  t-Athair 


Prayer  for  Protection 

As  Thou  art  the  Shepherd 

Jesu  who  ought  to  be  praised 

It  were  as  easy  for  Jesu 

The  Bock  of  Rocks 

On  the  Rock  of  rocks 

The  Light'ner  of  the'  Stars 

Behold  the  Light'ner  of  the  stars 

The  Cross  of  the  Saints 

The  cross  of  the  saints 


PAGE 

37 


;$!> 


43 


4? 


49 


The  Guardian  Angel 

Thou  angel  of  God  who  hast  charge 

Desires  51 

May  I  speak  each  day  according 
to  Thy  justice 

Invocation  for  Justice  53 

I  will  wash  my  face 

Invocation  for  Justice  55 

God,  I  am  bathing  my  face 

Prayer  for  Victory  57 

I  bathe  my  face 

The  Lustration  59 

I  am  bathing  my  face 

Bathing  Prayer  61 

A  palmful  for  thine  age 

God  guide  me  65 

God  guide  me  witli  Thy  wisdom 

Sleep  Blessing  67 

Be  Thy  right  hand,  O  God 

Come  I  this  Day  69 

Come  I  this  day  to  the  Father 


28.  An  Achanaidh  Anama 

O  I  os,  a  nochd 

29.  Urnuigh  Chadail 

Ta  mi  cur  m'  anama  's  mo  chorp 

30.  Tiubhradli  nan  Tri 

Spioraid  tiubhir  dhomh  do  phailteas 

31.  Urnuigh  Chadail 

O  Ios  gun  lochd 

32.  Beannachd  Taimh 

An  ainm  an  Tighearu  Iosa 

33.  Coisrig  Cadail 

Luighim  sios  an  nochd 

34.  Beannachadli  Leapa 

Laighim  sios  an  nochd  mar  is  coir 

35.  An  Urnuigh  Chadail 

Tha  mis  a  nis  a  dol  dha'n  chadal 

36.  Coisrig  Cadail 

Ta  mise  laighe  nochd 

37.  Beannachadli  Leapa 

Laighim  sois  an  nochd 

38.  A  Choich  Anama 

Dhe  tabhair  aithne 

39.  Coich-Anama 

Ainghil  Dhe,  a  fhuair  mo  churam 

40.  Laighim  am  Leabaidh 

Laighim  am  leabaidh 

41.  Urnuigh  Maduinn 

Taing  dhut  Iosda  Criosda 

42.  An  Tionnsgann 

Taing  dhuit,  a  Dhe 


CONTENTS 

vii 

The  Soul  Plaint 

TAHE 

71 

O  Jesu !  to-night 

Sleeping  Prayer  73 

I  am  placing  my  soul  and  my  body 

The  Gifts  of  the  Three  75 

Spirit,  give  me  of  Thine  abundance 

Sleep  Prayer  77 

0  Jesu  without  sin 

Resting  Blessing  79 

In  name  of  the  Lord  Jesus 

Sleep  Consecration  81 

1  lie  down  to-night 

Bed  Blessing  83 

I  am  lying  down  to-night  as  beseems 

The  Sleep  Prayer  85 

I  am  now  going  into  the  sleep 

Sleep  Consecration  87 

I  am  lying  down  to-night 

Bed  Blessing  89 

I  am  lying  down  to-night 

The  Soul  Shrine  91 

God,  give  charge 

Soul-Shrine  93 

Thou  angel  of  God  who  hast  charge 

1  lie  in  my  Bed  95 

I  lie  in  my  bed 

Morning  Prayer  97 

Thanks  be  to  Thee,  Jesus  Christ 

The  Dedication  99 

Thanks  to  Thee,  God 


CONTENTS 


43.  Achanaidh  Taimh 

Dhe,  teasruig  an  tigh 

44.  Teisreadh  Taighe 

Dhe,  beaunaich  an  ce  's  ua  bheil  auu 

45.  Beannachadh  Taighe 

Dhe,  beannaich  an  taigh 

46.  Co  dha  dhiolas  mi  Cis 

Co  dha  dhiolas  mi  cios 

47.  Earna  Mhoire 

Failt,  a  Mhoire  !   failt,  a  Mhoire  ! 

48.  Failte  a  Mhoire 

Failte  dhuit,  a  Mhoire  Mhathair  ! 

49.  An  Cath  nach  tainig 

Iosa  Mhic  Mhoire 

50.  Am  Beannachadh  Baistidh 

Thi,  tha  comhnadh  nan  ard 

51.  An  Treoraich  Anama 

An  t-auam-s'  air  do  laimh 

52.  Am  Beannachadh  Bais 

Dhia,  ua  diobair  a  bhean 

53.  Fois  Anama 

O  's  tus  a  Chriosd  a  cheanuaich 

54.  A  Ghealach  ur 

An  ainm  Spiorad  Naomh  nan  gras 


A  resting  Prayer 

God  shield  the  house 

House  Protecting 

God,  bless  the  world 

Blessing  of  House 

God  bless  the  house 

To  whom  shall  I  offer 

To  whom  shall  I  offer  oblatin 

Hail,  Mary 

Hail,  Mary  !  hail,  Mary  ! 

Hail  to  Thee,  Mary 

Hail  to  thee,  Mary,  Mother  ! 

The  Battle  to  come 

Jesus,  Thou  Son  of  Mary 

The  Baptism  Blessing 

Thou  Being  who  inhabitest 

The  Soul  Leading 

Be  this  soul  on  Thine  arm 

The  Death  Blessing 

God,  omit  not  this 


Soul  Peace 

Since  Thou  Christ  it  was 

The  new  Moon 


PAGE 

101 


103 


105 


107 


111 


117 


121 


!  of  the  Holy  Spirit  of  grace 


AIMSIRE 

55.  Nuall  Nollaig 

Ho  Ri,  ho  Ri 

56.  Duan  Nollaig 

Hoire  !  hoire  !  beannaicht  e  ! 


SEASONS 

Christmas  Hail  127 

Hail  to  the  King,  hail  to  the  King 

Christmas  Carol  133 

Hail  King !  hail  King  !  blessed  is  He  ! 


CONTENTS 


57.  Duan  Nollaig 

Hoire  !  hoire  !  beannaicht  e  ! 

58.  Heire  Bannag 

Heire  Bannag,  hoire  Bannag 

59.  Heire  Bannag,  hoire  Bannag 

Heire  Bannag,  hoire  Bannag 

60.  Bannag  nam  Buadh 

Is  raise  Bannag,  is  raise  Bochd 

61.  An  Oigh  agus  an  Leanabh 

Chunnacas  an  Oigh  a  teachd 

62.  Rugadh  Buachaille 

Oidhche  sin  a  dhealraich  an  reult 

63.  Calluinn  a  Bhuilg 

Calluinn  a  bhuilg 

64.  Cairioll  Callaig 

Nis  tha  mis  air  tighinn  dha  'r  duthaich 

65.  Duan  Callaig 

Nist  o  thaine  sinn  dh'  an  duthaich 

66.  Oidhche  Challaig 

Thaine  sinne  chon  an  doruis 

67.  Beannachadh  Bliadhna  Uir 

Dhe,  beannaich  dhomh  an  la  ur 

68.  Criosda  Cleireach  os  ar  cionn 

Criosda  Cleireach  os  ar  cionn 

69.  La  Chaluim-Chille 

Daorn  Chalum-chille  chaomh 

70.  Sloinntireachd  Bhride 

Sloinneadh  na  Ban-naomh 

71.  Bride  Ban-Cobhair 

Thainig  thugam  cobhair 


Christmas  Chant  135 

Hail  King  !  hail  King  ! 

Hey  the  Gift  139 

Hey  the  Gift,  ho  the  Gift 

Hey  the  Gift,  ho  the  Gift     141 

Hey  the  Gift,  ho  the  Gift 

The  Gift  of  Power  143 

I  am  the  Gift,  I  am  the  Poor 

The  Virgin  and  Child  145 

Behold  the  Virgin  approaching 

The  Shepherd  of  the  Flock  147 

That  night  the  star  shone 

Hogmanay  of  the  Sack  149 

Hogmanay  of  the  sack 

Hogmanay  Carol  151 

I  am  now  come  to  your  country 

The  Song  of  Hogmanay        153 

Now  since  we  came  to  the  country 

Hogmanay  157 

We  are  come  to  the  door 

Blessing  of  the  New  Year      159 

God,  bless  to  me  the  new  day 

Christ  the  Priest  above  us     161 

Christ  the  Priest  above  us 

The  Day  of  St.  Columba       163 

Thursday  of  Columba  benign 

Genealogy  of  Bride  165 

The  genealogy  of  the  holy  maiden 

Bride  the  Aid- Woman  177 

There  came  to  me  assistance 


CONTENTS 


72.  Manus  mo  Ruin 

A  Mhanuis  mo  ruin 

73.  Am  Beannachadh  Bealltain 

Beannaich,  a  Thrianailt 

74.  Am  Beannachd  Bealltain 

A  Mhoire,  a  nihathair  nan  naomh 

75.  Laoidh  an  Triall 

Mhicheil  nihil  nau  steud  geala 

76.  La-Feill  Moire 

La  feill  Moire  cubhr 

77.  Micheal  nam  Buadh 

Mhicheal  nam  buadh 

78.  An  Beannachadh  Struain 

Gach  mill  tha  fo  m'  chleibh 

79.  Duan  an  Domhnuich 

Duan  an  Domhnuich 

80.  Duan  an  Domhnaich 

An  Domhnach  naomha  do  Dhe 

81.  Duan  na  Dilinn 

Di-Juain  thig 


Magnus  of  my  Love 

O  Magnus  of  my  love 

PAQE 

179 

The  Beltane  Blessing 

Bless,  O  Threefold 

183 

The  Beltane  Blessing 

187 

Mary,  thou  mother  of  saints 

Hymn  of  the  Procession        191 

Valiant  Michael  of  the  white  steeds 

The  Feast-day  of  Mary         197 

On  the  feast-day  of  Mary  the  fragrant 


Michael  the  Victorious 

Thou  Michael  the  victorious 


201 


The  Blessing  of  the '  Struan  '215 

Each  meal  beneath  my  roof 

Poem  of  the  Lord's  Day        219 

The  Poem  of  the  Lord's  Day 

Hymn  of  the  Sunday  225 

On  the  holy  Sunday  of  thy  God 

Poem  of  the  Flood  227 

On  Monday  will  come 


OIBRE 

82.  Beannachadh  Beothachaidh 

Togaidh  mi  mo  theme  an  diugh 

83.  Togail  an  Teine 

Toga  mis  an  tulla 

84.  Smaladh  an  Teine 

An  Tri  numli 


LABOUR 

Blessing  of  the  Kindling        233 

I  will  kindle  my  fire  this  morning 

Kindling  the  Fire  235 

I  will  raise  the  hearth-fire 


Smooring  the  Fire 

The  sacred  Three 


237 


CONTENTS 


85.  Smaladh  an  Teine 

Cairidh  mi  an  tula 

86.  Beannachd  Smalaidh 

Tha  mi  smaladh  an  teine 

87.  Beannachadh  Smalaidh 

Smalaidh  mis  an  tula 

88.  An  Coisrigeadh  Sioil 

Theid  mi  mach  a  chur  an  t-sioil 

89.  Beannachadh  Bnana 

Dhe  beanuaich  fein  mo  bhuaiii 

90.  Beannachadh  Buana 

Di-mairt  feille  ri  eirigh  greine 

91.  Beannachadh  Fuiriridh 

A  lasair  leith,  chaol,  chrom 

92.  Beannachadh  Brathain 

Oidhch  Inid 

93.  Cronan  Bleoghain 

Thig  a  Bhreannain  o'n  a  chuau 

94.  Cronan  Bleoghain 

Sian  chuir  Moire  nam  buadh 

95.  Beannachadh  Bleoghain 

Bheir  Calum-cille  dhi-se  piseach 

96.  Ho  Hoiligean 

Eudail  thu 

97.  Ho  m'  Aghan  ! 

Oidhihe  sin  bha   m  Buachaill 

98.  Thoir  am  Bainne 

Thoir  am  bainne,  bho  dhonn 

99.  Cronan  Bleoghan 

Thig,  a  Mhuire,  's  bligh  a  bho 


Smooring  the  Fire 

I  will  build  the  hearth 

Blessing  of  the  Smooring 

I  am  smooring  the  fire 

Smooring  Blessing 

I  will  smoor  the  hearth 

Consecration  of  the  Seed 

I  will  go  out  to  sow  the  seed 

Reaping  Blessing 

God,  bless  Thou  Thyself  my  reapin. 

Reaping  Blessing 

On  Tuesday  of  the  feast 

Blessing  of  the  Parching 

Thou  flame  grey,  slender,  curved 

The  Quern  Blessing 

On  Ash  Eve 

Milking  Croon 

Come,  Brendan,  from  the  ocean 

Milking  Croon 

The  charm  placed  of  Mary  of  light 

Milking  Blessing 

Columba  will  give  to  her  progeny 

Ho  Hoiligean 

My  treasure  thou 

Ho,  my  Heifer ! 

The  night  the  Herdsman 

Give  thy  Milk 

Give  thy  milk,  brown  cow 

Milking  Song 

Come,  Mary,  and  milk  my  cow 


XI 

I'AliE 

239 
241 
243 
245 
249 
251 
253 
255 
259 
261 
263 
265 
267 
269 
273 


xii  CONTENTS 

AIR.  m-Ot. 

100.  Beannachadh  Buachailleachd     Herding  Blessing  277 

Comraig  Dhe  us  Dhomhnuich  The  keeping  of  God  and  the  Loro. 

101.  Beannachadh  Buachailleachd     Herding  Blessing  279 

Cuiridh  mi  an  ni  seo  romham  I  will  place  this  flock  before  me 


102.  Beannachadh  Buachailleachd     Herding  Blessing 
103. 


281 


Siubhal  beinne,  siubhal  baile 

Comraig  nam  Ba 

Blaragan  reidh,  fada,  farsuinn 

104.  Gleidheadh  Treuid 

Gu'n  gleidheadh  Moire  minan  ciob 

105.  Cronan  Cuallaich 

An  crodh  an  diugh  a  dol  imirig 

106.  Beannachadh  Guir 

Eiridh  mi  moch  maduinn  Luan 

107.  Comharrachadh  nan  Uan 

Bith  mo  sgian  ur,  geur,  glan 

108.  Am  Beannachd  Lombaidh 

Falbh  loin  's  thig  molach 

109.  Duan  Deilbh 

Daom  nam  buadh 

110.  Beannachd  Beairte 

Fuidheagan  no  corr  do  shnath 

111.  Suidheachadh  na  h-Iomairt 

An  dubh  mu'n  gheal 

112.  Beannachadh  Garmain 

Beannaich,  a  Thriath  nam  flath  fial 

113.  Coisrigeadh  an  Aodaich 

Is  math  a  ghabhas  mi  mo  rann 

114.  Beannachadh  Seilg 

Bbo  m'  leasraidh  ghineadh  thu 


Travelling  moorland 

Protection  of  the  Cattle        283 

Pastures  smooth,  long 

Guarding  the  Flocks  285 

May  Mary  the  mild  keep  the  sheep 

A  Herding  Croon  287 

The  cattle  are  to-day  going  a-flitting 

Hatching  Blessing  289 

I  will  rise  early  on  the  morning 

Marking  the  Lambs  293 

My  knife  will  be  new,  keen,  clean 

The  Clipping  Blessing  297 

Go  shorn  and  come  woolly 

The  Chant  of  the  Warping  299 

Thursday  of  beneficence 


305 


307 


Loom  Blessing 

Thrums  nor  odds  of  thread 

Setting  the  Iomairt 

The  black  by  the  white 

Loom  Blessing  309 

Bless,  O  Chief  of  generous  chiefs  * 

Consecration  of  the  Cloth     311 

Well  can  I  say  my  rune 

Hunting  Blessing  315 

From  my  loins  begotten  wert  thou 


CONTENTS 


115.  Coisrigeadh  na  Seilg 

An  ainm  na  Trianailt 

116.  Ora  Turais 

Bith  a  bhi  na  m'  bhial 

117.  Beannachd  Iasgaich 

La  na  soillse  thainig  oirnn 

118.  Beannachadh  Cuain 

Thi  tha  chomhnadh  nan  ard 

119.  Beannachadh  Cuain 

Dhe,  Athair  uile-chumhachdaich 

120.  Riaghlair  nan  Sian 

Clann  Israil 

121.  Urnuigh  Mhara 

Beannaicht  an  long 


Consecrating  the  Chase         319 

In  name  of  the  Holy  Three-fold 


Prayer  for  Travelling 

Life  be  in  my  speech 

Fishing  Blessing 

The  day  of  light  has  conv 

The  Ocean  Blessing 


321 


327 


O  Thou  who  pervadest  the  heights 

Ocean  Blessing  3 

God  the  Father  all-powerful 

Ruler  of  the  Elements  3 

The  Children  of  Israel 


Sea  Prayer 

Blest  be  the  boat 


337 


INTRODUCTION 

This  work  consists  of  old  lore  collected  during  the  last  forty-four  years.  It 
forms  a  small  part  of  a  large  mass  of  oral  literature  written  down  from  the 
recital  of  men  and  women  throughout  the  Highlands  and  Islands  of  Scotland, 
from  Arran  to  Caithness,  from  Perth  to  St.  Kilda. 

The  greater  portion  of  the  collection  has  been  made  in  the  Western  Isles, 
variously  called  '  Eileana  Bride,'  Hebrid  Isles,  Outer  Hebrides,  Outer  Isles, 
'  Eilean  Fada,' '  Innis  l-ada,'  Long  Island,  and  anciently  '  Iniscead,'  '  Innis  Cat,1 
Isle  of  the  Cat,  Isle  of  the  Catey.  Probably  the  Catey  were  the  people  who 
gave  the  name  '  Cataibh,'  Cat  Country,  to  Sutherland,  and  '  Cartais,'  Cat  Ness, 
to  Caithness. 

The  Long  Island  is  composed  of  a  series  of  islands,  separately  known  as 
Barra,  South  Uist,  Benbecula,  North  Uist,  and  Harris  and  Lews.  This 
chain  is  one  hundred  and  nineteen  miles  in  length,  varying  from  a  few  yards  to 
twenty-five  miles  in  width.  Viewed  from  the  summit  of  its  highest  link,  the 
Long  Island  chain  resembles  a  huge  artificial  kite  stretched  along  the  green 
Atlantic  Ocean,  Lews  forming  the  body,  the  disjointed  tail  trending  away  in 
the  blue  haze  and  terminating  in  Bearnarey  of  Barra. 

This  long  series  of  islands  is  evidently  the  backbone  of  a  large  island, 
perhaps  of  a  great  continent,  that  extended  westward  beyond  the  Isle  of  the 
Nuns,  beyond  the  Isle  of  the  Monks,  beyond  the  Isle  of  St.  Flann,  beyond  the 
Isle  of  St.  Kilda,  beyond  the  Isle  of  llockal,  probably  beyond  the  storied  Isle 
of  Rocabarraidh,  and  possibly  beyond  the  historic  Isle  of  Atlantis. 

This  backbone  is  now  disarticulated  like  the  vertebrata  of  some  huge 
fossil  fish,  each  section  having  a  life  of  its  own.  These  joints  are  separated 
by  rills  and  channels  varying  from  a  few  feet  to  eight  miles  in  width. 

The  Atlantic  rushes  through  these  straits  and  narrows  into  the  Minch, 
and  the  Minch  rushes  through  the  straits  and  narrows  into  the  Atlantic,  four 
times  every  twenty-four  hours.  The  constant  rushing  to  and  fro  of  these 
mighty  waters  is  very  striking. 


xvi  INTRODUCTION 

Many  of  the  countless  islands  comprising  the  Outer  Hebrides  are  indented 
with  arms  of  the  sea  studded  with  rocks  and  islands  dividing  and  ramifying 
into  endless  mazes,  giving  in  some  cases  a  coast-line  of  over  four  hundred 
miles  within  their  one-mile  entrance.  No  mind  could  conceive,  no  imagination 
could  realise,  the  disorderly  distribution  of  land  and  water  that  is  to  be  seen 
in  those  Outer  Islands,  where  mountain  and  moor,  sand  and  peat,  rock  and 
morass,  reef  and  shoal,  fresh-water  lake  and  salt-water  loch,  in  wildest  con- 
fusion strive  for  mastery.  Viewing  this  bewildering  scene  from  the  summit 
of  Ruaival  in  Benbecula,  Professor  Blackie  exclaimed  : — 

'O  God-forsaken,  God-detested  laud  ! 

Of  bogs  and  blasts,  of  moors  and  mists  and  rain  ; 
Where  ducks  with  men  contest  the  doubtful  strand, 
And  shirts  when  washed  are  straightway  soiled  again  ! ' ' 

The  formation  of  the  Long  Island  is  Laurentian  gneiss,  with  some  out- 
crops of  Cambrian  at  Aoi,  Lews,  and  four  examples  of  trap  at  Lochmaddy, 
Uist.  The  rocks  everywhere  show  ice  action,  being  smoothed  and  polished, 
grooved  and  striated  from  hill  to  sea — the  grooves  and  striae  lying  east  and 
west  or  thereby. 

There  are  no  trees  in  the  Long  Island  except  some  at  Rodail,  Harris,  and 
a  few  at  Stornoway,  Lews.  The  wind  and  spray  of  the  Atlantic  are  inimical 
to  trees  under  present  climatic  conditions.  There  are  evidences,  however, 
that  there  were  trees  in  historic  and  prehistoric  times. 

It  is  said  that  a  prince  of  Lews  forsook  a  Norse  princess  and  married  a 
native  girl.  The  princess  vowed  by  Odin,  Thor,  and  Frea,  and  by  all  the 
other  gods  and  goddesses  of  her  fathers,  to  avenge  the  insult,  and  she  sent  her 
witch  to  burn  the  woods  of  Lews.  The  tradition  of  the  burning  of  these 
woods  is  countenanced  by  the  presence  of  charred  trees  in  peat-moss  in  many 
places.  It  is  on  record  that  a  Norse  prince  married  a  native  Barra  girl,  but 
whether  or  not  this  was  the  prince  of  Lews  is  uncertain. 

1  On  Sunday,  the  21st  July  1S75,  Professor  Blackie,  Mr.  William  Jolly,  and  I  ascended  the  hill  of 
Ruaival,  in  Benbecula.  From  the  summit  of  this  hill,  409  feet  high,  we  had  an  extensive  view  of  our 
extraordinary  surroundings,  striking  to  the  eye  and  instructive  to  the  mind.  On  returning  home  to 
Creagorry,  where  we  then  lived,  Professor  Blackie  wrote  the  lines  composed  on  Ruaival  on  the  fly- 
leaf of  Burt's  Letters,  which  he  gave  to  me.  The  day  that  Professor  Blackie  and  Mr.  Jolly  were  to 
have  left  our  house  some  mishap  befell  their  linens,  and  these  had  to  be  rewashed.  Mr.  Jolly  alleged 
that  I  had  bribed  the  servant  in  charge  of  the  linens  to  bring  about  the  accident  in  order  to  prolong 
the  stay  of  our  well-beloved  guests  ! 


INTRODUCTION  xvii 

There  are  many  evidences  that  the  sea  has  gained  upon  the  land  in 
the  Long  Island.  In  the  shore  and  in  the  sea,  peat-moss,  tree-roots,  sessile 
reeds,  stone  dykes,  dwellings  and  temples  may  be  seen,  while  pieces  of  moss, 
trees  and  masonry  have  been  brought  up  from  time  to  time  by  hooks  and 
anchors  in  from  ten  to  twenty  fathoms  of  water.  I  do  not  know  anything 
more  touching  yet  more  fascinating  than  these  submerged  memorials  of  bygone 
times  and  of  bygone  men. 

Immense  stretches  of  sandy  plains  run  along  the  Atlantic  border  of  the 
Outer  Hebrides.  These  long  reaches  of  sessile  sand  are  locally  called  machairs 
■ — plains.  They  are  singularly  bleak,  barren,  and  shelterless  in  winter,  giving 
rise  to  the  saying  : — 

'  Is  luath  fear  na  droch  mhnatha  Fast  goes  the  man  of  the  thriftless  wife 

Air  a  mhaehair  Uidhistich.'  Upon  the  machair  of  Uist. 

The  inference  is  that  the  man  is  ill  clad.  In  summer,  however,  these 
'machairs''  are  green  and  grassy,  comforting  to  the  foot,  pleasing  to  the  eye,  and 
deliciously  fragrant,  being  covered  with  strongly  aromatic  plants  and  flowers. 

But  the  charm  of  these  islands  lies  in  their  people — goodly  to  see,  brave 
to  endure,  and  pleasing  to  know. 

The  population  of  the  Long  Island  is  about  forty-four  thousand.  Of 
these  about  forty-four  families  occupy  two-thirds  of  the  whole  land,  the 
crofters,  cottars,  and  the  poor  who  exist  upon  the  poor,  being  confined  to  the 
remaining  third.    These  are  crowded  upon  one  another  like  sheep  in  a  pen  : — 

'  Na  biasta  mor  ag  itheadh  nam  biasta  beag  The  big  beasts  eating  the  little  beasts, 

Na  biasta  beag  a  deanamh  mar  dh'fhaodas  iad.'      The  little  beasts  doing  as  best  they  may. 

There  are  no  intermediate  farms,  no  gradation  holdings,  to  which  the 
industrious  crofter  might  aspire,  and  become  a  benefit  to  himself,  an  example 
to  his  neighbour,  and  a  lever  to  his  country. 

The  people  of  the  Outer  Isles,  like  the  people  of  the  Highlands  and 
Islands  generally,  are  simple  and  law-abiding,  common  crime  being  rare  and 
serious  crime  unknown  among  them.  They  are  good  to  the  poor,  kind  to  the 
stranger,  and  courteous  to  all.  During  all  the  years  that  I  lived  and  travelled 
among  them,  night  and  clay,  I  never  met  with  incivility,  never  with  rudeness, 
never  with  vulgarity,  never  with  aught  but  courtesy.  I  never  entered  a  house 
without  the  inmates  offering  me  food  or  apologising  for  their  want  of  it.      I 


xviii  INTRODUCTION 

never  was  asked  for  charity  in  the  West,  a  striking  contrast  to  my  experience 
in  England,  where  I  was  frequently  asked  for  food,  for  drink,  for  money,  and 
that  by  persons  whose  incomes  would  have  been  wealth  to  the  poor  men  and 
women  of  the  West.  After  long  experience  of  his  tenants,  the  late  Mr.  John 
Gordon  said  : — '  The  Uist  people  are  born  gentlemen — Nature's  noblemen.' 

Gaelic  oral  literature  was  widely  diffused,  greatly  abundant,  and  excellent 
in  quality — in  the  opinion  of  scholars,  unsurpassed  by  anything  similar  in 
the  ancient  classics  of  Greece  or  Rome. 

Many  causes  contributed  towards  these  attainments  —  the  crofting 
system,  the  social  customs,  and  the  evening  '  ceilidh.'  In  a  crofting  com- 
munity the  people  work  in  unison  in  the  field  during  the  day,  and  dis- 
cuss together  in  the  house  at  night.  This  meeting  is  called  'ceilidh,' — a 
word  that  throbs  the  heart  of  the  Highlander  wherever  he  be.  The 
'  ceilidh '  is  a  literary  entertainment  where  stories  and  tales,  poems  and 
ballads,  are  rehearsed  and  recited,  and  songs  are  sung,  conundrums  are 
put,  proverbs  are  quoted,  and  many  other  literary  matters  are  related  and 
discussed.  This  institution  is  admirably  adapted  to  cultivate  the  heads  and 
to  warm  the  hearts  of  an  intelligent,  generous  people.  Let  me  briefly 
describe  the  '  ceilidh  '  as  I  have  seen  it. 

In  a  crofting  townland  there  are  several  story-tellers  who  recite  the  oral 
literature  of  their  predecessors.  These  story-tellers  of  the  Highlands  are  as 
varied  in  their  subjects  as  are  literary  men  and  women  elsewhere.  One  is 
a  historian  narrating  events  simply  and  concisely ;  another  is  a  historian 
with  a  bias,  colouring  his  narrative  according  to  his  leanings.  One  is  an 
inventor,  building  fiction  upon  fact,  mingling  his  materials,  and  investing 
the  whole  with  the  charm  of  novelty  and  the  halo  of  romance.  Another 
is  a  reciter  of  heroic  poems  and  ballads,  bringing  the  different  characters 
before  the  mind  as  clearly  as  the  sculptor  brings  the  figure  before  the  eye. 
One  gives  the  songs  of  the  chief  poets,  with  interesting  accounts  of  their 
authors,  while  another,  generally  a  woman,  sings,  to  weird  airs,  beautiful  old 
songs,  some  of  them  Arthurian.  There  are  various  other  narrators,  singers,  and 
speakers,  but  I  have  never  heard  aught  that  should  not  be  said  nor  sung. 

The  romance  school  has  the  largest  following,  and  I  go  there,  joining 
others  on  the  way.  The  house  of  the  story-teller  is  already  full,  and  it  is 
difficult  to  get  inside  and  away  from  the  cold  wind  and  soft  sleet  without.  But 
with  that  politeness  native  to  the   people,  the  stranger  is  pressed  to  come 


INTRODUCTION  xix 

forward  and  occupy  the  seat  vacated  for  him  beside  the  houseman.  The 
house  is  roomy  and  clean,  if  homely,  with  its  bright  peat  fire  in  the  middle 
of  the  floor.  There  are  many  present — men  and  women,  boys  and  girls. 
All  the  women  are  seated,  and  most  of  the  men.  Girls  are  crouched 
between  the  knees  of  fathers  or  brothers  or  friends,  while  boys  are  perched 
wherever — boy-like- — they  can  climb. 

The  houseman  is  twisting  twigs  of  heather  into  ropes  to  hold  down 
thatch,  a  neighbour  crofter  is  twining  quicken  roots  into  cords  to  tie  cows, 
while  another  is  plaiting  bent  grass  into  baskets  to  hold  meal. 

'  Ith  aran,  sniamh  muran,  Eat  bread  and  twist  bent, 

Us  bi  tlm  am  bliadhn  mar  bha  tbu'n  uraidli.'       And  tbou  this  year  shalt  be  as  thou  wert  last. 

The  housewife  is  spinning,  a  daughter  is  carding,  another  daughter  is  teazing, 
while  a  third  daughter,  supposed  to  be  working,  is  away  in  the  background 
conversing  in  low  whispers  with  the  son  of  a  neighbouring  crofter.  Neigh- 
bour wives  and  neighbour  daughters  are  knitting,  sewing,  or  embroidering. 
The  conversation  is  general :  the  local  news,  the  weather,  the  price  of  cattle, 
these  leading  up  to  higher  themes — the  clearing  of  the  glens  (a  sore  subject), 
the  war,  the  parliament,  the  effects  of  the  sun  upon  the  earth  and  the  moon 
upon  the  tides.  The  speaker  is  eagerly  listened  to,  and  is  urged  to  tell  more. 
But  he  pleads  that  he  came  to  hear  and  not  to  speak,  saying  : — 

'  A  chiad  sgial  air  fear  an  taighe,  The  first  story  from  the  host, 

Sgial  gu  la  air  an  aoidh.'  Story  till  day  from  the  guest. 

The  stranger  asks  the  houseman  to  tell  a  story,  and  after  a  pause  the  man 
complies.  The  tale  is  full  of  incident,  action,  and  pathos.  It  is  told  simply 
yet  graphically,  and  at  times  dramatically — compelling  the  undivided  attention 
of  the  listener.  At  the  pathetic  scenes  and  distressful  events  the  bosoms 
of  the  women  may  be  seen  to  heave  and  their  silent  tears  to  fall.  Truth  over- 
comes craft,  skill  conquers  strength,  and  bravery  is  rewarded.  Occasionally  a 
momentary  excitement  occurs  when  heat  and  sleep  overpower  a  boy  and  he 
tumbles  down  among  the  people  below,  to  be  trounced  out  and  sent  home. 
When  the  story  is  ended  it  is  discussed  and  commented  upon,  and  the  different 
characters  praised  or  blamed  according  to  their  merits  and  the  views  of  the 
critics. 

If  not  late,  proverbs,  riddles,  conundrums,  and  songs  follow.  Some  of 
the  tales,   however,  are   long,  occupying   a   night  or  even  several   nights  in 


xx  INTRODUCTION 

recital.  « Sgeul  Coise  Cein/  the  story  of  the  foot  of  Cian,  for  example,  was  in 
twenty-four  parts,  each  part  occupying  a  night  in  telling.  The  story  is  men- 
tioned by  Macnicol  in  his  Remarks  on  Johnson's  Tour. 

The  hut  of  Hector  Macisaac,  Ceannlangavat,  South  Uist,  stood  in  a  peat- 
moss. The  walls  were  of  '  riasg,'  turf,  and  the  thatch  of  '  cuilc,1  reeds,  to 
the  grief  of  the  occupants,  who  looked  upon  the  reed  as  banned,  because  it  was 
used  on  Calvary  to  convey  the  sponge  with  the  vinegar.  The  hut  was  about 
fifteen  feet  long,  ten  feet  broad,  and  five  feet  high.  There  was  nothing  in  it 
that  the  vilest  thief  in  the  lowest  slum  would  condescend  to  steal.  It  were 
strange  if  the  inmates  of  this  turf  hut  in  the  peat-morass  had  been  other  than 
ailing.  Hector  Macisaac  and  his  wife  were  the  only  occupants,  their  daughter 
being  at  service  trying  to  prolong  existence  in  her  parents.  Both  had  been 
highly  endowed  physically,  and  were  still  endowed  mentally,  though  now 
advanced  in  years.  The  wife  knew  many  secular  runes,  sacred  hymns,  and 
fairy  songs  ;  while  the  husband  had  numerous  heroic  tales,  poems,  and 
ballads. 

I  had  visited  these  people  before,  and  in  September  1871,  Iain  F.  Camp- 
bell of  Islay  and  I  went  to  see  them.  Hector  Macisaac,  the  unlettered  cottar 
who  knew  no  language  but  his  own,  who  came  into  contact  with  no  one 
but  those  of  his  own  class,  his  neighbours  of  the  peat-bog,  and  who  had 
never  been  out  of  his  native  island,  was  as  polite  and  well-mannered  and 
courteous  as  Iain  Campbell,  the  learned  barrister,  the  world-wide  traveller, 
and  the  honoured  guest  of  every  court  in  Europe.  Both  were  at  ease  and 
at  home  with  one  another,  there  being  neither  servility  on  the  one  side  nor 
condescension  on  the  other. 

The  stories  and  poems  which  Hector  Macisaac  went  over  during  our  visits 
to  him  would  have  filled  several  volumes.  Mr.  Campbell  now  and  then  put 
a  leading  question  which  brought  out  the  story-teller's  marvellous  memory 
and  extensive  knowledge  of  folklore. 

It  was  similar  with  blind  old  Hector  Macleod,  cottar,  Lianacuithe, 
South  Uist,  and  with  old  Roderick  Macneill,  cottar,  Miunghlaidh,  Barra. 
Each  of  those  men  repeated  stories  and  poems,  tales  and  ballads,  that  would 
have  filled  many  books.  Yet  neither  of  them  told  more  than  a  small  part 
of  what  he  knew.  None  of  the  three  men  knew  any  letters,  nor  any  language 
but  Gaelic,  nor  had  ever  been  out  of  his  native  island.  All  expressed  regret 
in  well-chosen  words  that  they  had   not  a  better  place  in  which  to  receive 


INTRODUCTION  xxi 

their  visitors,  and  all  thanked  them  in  polite  terms  for  coming  to  see  them 
and  for  taking  an  interest  in  their  decried  and  derided  old  lore.  And  all 
were  courteous  as  the  courtier. 

During  his  visit  to  us,  Mr.  Campbell  expressed  to  my  wife  and  to 
myself  his  admiration  of  these  and  other  men  with  whom  we  had  come  in 
contact.  He  said  that  in  no  other  race  had  he  observed  so  many  noble  traits 
and  high  qualities  as  in  the  unlettered,  untravelled,  unspoiled  Highlander. 

In  I860,  1861,  and  1862,  I  took  down  much  folk-lore  from  Kenneth 
Mon-ison,  cottar,  Trithion,  Skye.  Kenneth  Morrison  had  been  a  mason,  but 
was  now  old,  blind,  and  poor.  Though  wholly  unlettered,  he  was  highly 
intelligent.  He  mentioned  the  names  of  many  old  men  in  the  extensive  but 
now  desolate  parish  of  Minngnis,  who  had  been  famous  story-tellers  in  his 
boyhood — men  who  had  been  born  in  the  first  decade  of  the  eighteenth  century. 
Several  of  these,  he  said,  could  recite  stories  and  poems  during  many  nights  in 
succession — some  of  the  tales  requiring  several  nights  to  relate.  He  repeated 
fragments  of  many  of  these.  Some  of  them  were  pieces  of  poems  and 
stories  published  by  Macpherson,  Smith,  the  Stewarts,  the  MacCallums,  the 
Campbells,  and  others. 

Kenneth  Morrison  told  me  that  the  old  men,  from  whom  he  heard  the 
poems  and  stories,  said  that  they  had  heard  them  from  old  men  in  their 
boyhood.  That  would  carry  these  old  men  back  to  the  first  half  of  the 
seventeenth  century.  Certainly  they  could  not  have  learnt  their  stories  or 
poems  from  books,  for  neither  stories  nor  poems  were  printed  in  their  time, 
and  even  had  they  been,  those  men  could  not  have  read  them. 

Gaelic  oral  literature  has  been  disappearing  during  the  last  three 
centuries.  It  is  now  becoming  meagre  in  quantity,  inferior  in  quality,  and 
greatly  isolated. 

Several  causes  have  contributed  towards  this  decadence — principally  the 
Reformation,  the  rebellions,  the  evictions,  the  Disruption,  the  schools,  and  the 
spirit  of  the  age.  Converts  in  religion,  in  politics,  or  in  aught  else,  are  apt  to 
be  intemperate  in  speech  and  rash  in  action.  The  Reformation  movement 
condemned  the  beliefs  and  cults  tolerated  and  assimilated  by  the  Celtic  Church 
and  the  Latin  Church.  Nor  did  sculpture  and  architecture  escape  their  intem- 
perate zeal.  The  rebellions  harried  and  harassed  the  people,  while  the  evictions 
impoverished,  dispirited,  and  scattered  them  over  the  world.  Ignorant  school- 
teaching  and  clerical  narrowness  have  been  painfully  detrimental  to  the  expressive 


xxii  INTRODUCTION 

language,  wholesome  literature,  manly  sports,  and  interesting  amusements  of 
the  Highland  people.      Innumerable  examples  occur. 

A  young  lady  said : — '  When  we  came  to  Islay  I  was  sent  to  the  parish 
school  to  obtain  a  proper  grounding  in  arithmetic.  I  was  charmed  with 
the  schoolgirls  and  their  Gaelic  songs.  But  the  schoolmaster — an  alien  like 
nivself — denounced  Gaelic  speech  and  Gaelic  songs.  On  getting  out  of  school 
one  evening  the  girls  resumed  a  song  they  had  been  singing  the  previous 
evening.  I  joined  willingly,  if  timidly,  my  knowledge  of  Gaelic  being  small. 
The  schoolmaster  heard  us,  however,  and  called  us  back.  He  punished  us 
till  the  blood  trickled  from  our  fingers,  although  we  were  big  girls,  with 
the  dawn  of  womanhood  upon  us.  The  thought  of  that  scene  thrills  me 
with  indignation.1 

I  was  taking  down  a  story  from  a  man,  describing  how  twin  giants  detached 
a  huge  stone  from  the  parent  rock,  and  how  the  two  carried  the  enormous  block 
of  many  tons  upon  their  broad  shoulders  to  lay  it  over  a  deep  gully  in  order  that 
their  white-maned  steeds  might  cross.  Their  enemy,  however,  came  upon  them 
in  the  night-time  when  thus  engaged,  and  threw  a  magic  mist  around  them, 
lessening  their  strength  and  causing  them  to  fail  beneath  their  burden.  In  the 
midst  of  the  graphic  description  the  grandson  of  the  narrator,  himself  an 
aspirant  teacher,  called  out  in  tones  of  superior  authority,  '  Grandfather,  the 
teacher  says  that  you  ought  to  be  placed  upon  the  stool  for  your  lying 
Gaelic  stories.1  The  old  man  stopped  and  gasped  in  pained  surprise.  It 
required  time  and  sympathy  to  soothe  his  feelings  and  to  obtain  the  rest  of 
the  tale,  which  was  wise,  beautiful,  and  poetic,  for  the  big,  strong  giants  were 
Frost  and  Ice,  and  their  subtle  enemy  was  Thaw.  The  enormous  stone  torn 
from  the  parent  rock  is  called  '  Clach  Mhor  Leum  nan  Caorach,'  the  big 
stone  of  the  leap  of  the  sheep.  Truly  'a  little  learning  is  a  dangerous  thing'! 
This  myth  was  afterwards  appreciated  by  the  Royal  Society  of  Edinburgh. 

After  many  failures,  and  after  going  far  to  reach  him,  I  induced  a  man 
to  come  to  the  lee  of  a  knoll  to  tell  me  a  tale.  We  were  well  into  the 
spirit  of  the  story  when  two  men  from  the  hill  passed  us.  The  story- 
teller hesitated,  then  stopped,  saying  that  he  would  be  reproved  by  his 
family,  bantered  by  his  friends,  and  censured  by  his  minister.  The  story,  so 
inauspiciously  interrupted  and  never  resumed,  was  the  famous  '  Sgeul  Coise 
Cein,'  already  mentioned. 

Having  made  many  attempts,  I  at  last  succeeded  in  getting  a  shepherd 


INTRODUCTION  xxiii 

to  come  to  me,  in  order  to  be  away  from  his  surroundings.  The  man 
travelled  fifty-five  miles,  eight  of  these  being  across  a  stormy  strait  of  the 
Atlantic.  We  had  reached  the  middle  of  a  tale  when  the  sheriff'  of  the 
district  came  to  call  on  me  in  my  rooms.  The  reciter  fled,  and  after  going 
more  than  a  mile  on  his  way  home  he  met  a  man  who  asked  him  why 
he  looked  so  scared,  and  why  without  his  bonnet.  The  shepherd  discovered 
that  he  had  left  his  bonnet,  bis  plaid,  and  his  staff  behind  him  in  his  flight. 
The  remaining  half  of  that  fine  story,  as  well  as  much  other  valuable  Gaelic 
lore,  died  with  the  shepherd  in  Australia. 

Ministers  of  Lews  used  to  say  that  the  people  of  Lews  were  little  better 
than  pagans  till  the  Reformation,  perhaps  till  the  Disruption.  If  they 
were  not,  they  have  atoned  since,  being  now  the  most  rigid  Christians  in 
the  British  Isles. 

When  Dr.  William  Forbes  Skene  was  preparing  the  third  volume  of 
Celtic  Scotland,  he  asked  me  to  write  him  a  paper  on  the  native  system  of 
holding  the  land,  tilling  the  soil,  and  apportioning  the  stock  in  the  Outer 
Hebrides.  Being  less  familiar  with  Lews  than  with  the  other  portions  of 
the  Long  Island,  I  visited  Lews  again.  It  was  with  extreme  difficulty  that 
I  could  obtain  any  information  on  the  subject  of  my  inquiry,  because  it  related 
to  the  foolish  past  rather  than  to  the  sedate  present,  to  the  secular  affairs 
rather  than  to  the  religious  life  of  the  people.  When  I  asked  about  old 
customs  and  old  modes  of  working,  I  was  answered,  'Good  man,  old  things 
are  passed  away,  all  things  are  become  new ' ;  for  the  people  of  Lews,  like  the 
people  of  the  Highlands  and  Islands  generally,  carry  the  Scriptures  in  their 
minds  and  apply  them  in  their  speech  as  no  other  people  do.  It  was  extremely 
disconcerting  to  be  met  in  this  manner  on  a  mission  so  desirable. 

During  my  quest  I  went  into  a  house  near  Ness.  The  house  was  clean 
and  comfortable  if  plain  and  unpretending,  most  things  in  it  being  home- 
made. There  were  three  girls  in  the  house,  young,  comely,  and  shy,  and  four 
women,  middle-aged,  handsome,  and  picturesque  in  their  homespun  gowns  and 
high-crowned  mutches.  Three  of  the  women  had  been  to  the  moorland 
pastures  with  their  cattle,  and  had  turned  in  here  to  rest  on  their  way  home. 

'  Hail  to  the  house  and  household,'  said  I,  greeting  the  inmates  in  the 
salutation  of  our  fathers.  '  Hail  to  you,  kindly  stranger,'  replied  the  house- 
wife. '  Come  forward  and  take  this  seat.  If  it  be  not  ill-mannered,  may  we 
ask  whence  you  have  come  to-day  ?     You  are  tired  and  travel-stained,  and 


xxiv  INTRODUCTION 

probably  hungry  ? '  'I  have  come  from  Gress,'  said  I,  ' round  by  Tolasta  to 
the  south,  and  Tolasta  to  the  north,  taking  a  look  at  the  ruins  of  the  Church  of 
St.  Aula,  at  Gress,  and  at  the  ruins  of  the  fort  of  Dunothail,  and  then  across  the 
moorland.''  '  May  the  Possessor  keep  you  in  His  own  keeping,  good  man  !  You 
left  early  and  have  travelled  far,  and  must  be  hungry.''  With  this  the  woman 
raised  her  eyes  towards  her  daughters  standing  demurely  silent,  and  motion- 
less as  Greek  statues,  in  the  background.  In  a  moment  the  three  fair  girls 
became  active  and  animated.  One  ran  to  the  stack  and  brought  in  an  armful  of 
hard,  black  peats,  another  ran  to  the  well  and  brought  in  a  pail  of  clear  spring 
water,  while  the  third  quickly  spread  a  cloth,  white  as  snow,  upon  the  table  in 
the  inner  room.  The  three  neighbour  women  rose  to  leave,  and  I  rose  to  do 
the  same.  '  Where  are  you  going,  good  man  ? '  asked  the  housewife  in  injured 
surprise,  moving  between  me  and  the  door.  '  You  must  not  go  till  you  eat  a 
bit  and  drink  a  sip.  That  indeed  would  be  a  reproach  to  us  that  we  would  not 
soon  get  over.  These  slips  of  lassies  and  I  would  not  hear  the  end  of  it  from 
the  men  at  the  sea,  were  we  to  allow  a  wayfarer  to  go  from  our  door  hungry, 
thirsty,  and  weary.  No  !  no  !  you  must  not  go  till  you  eat  a  bite.  Food  will  be 
ready  presently,  and  in  the  meantime  you  will  bathe  your  feet  and  dry  your 
stockings,  which  are  wet  after  coming  through  the  marshes  of  the  moorland.' 
Then  the  woman  went  down  upon  her  knees,  and  washed  and  dried  the  feet  of 
the  stranger  as  gently  and  tenderly  as  a  mother  would  those  of  her  child. 
'  We  have  no  stockings  to  suit  the  kilt,'  said  the  woman  in  a  tone  of  evident 
regret,  '  but  here  is  a  pair  of  stockings  of  the  houseman's  which  he  has  never 
had  on,  and  perhaps  you  would  put  them  on  till  your  own  are  dry.' 

One  of  the  girls  had  already  washed  out  my  stockings,  and  they  were 
presently  drying  before  the  bright  fire  on  the  middle  of  the  floor.  I  deprecated 
all  this  trouble,  but  to  no  purpose.  In  an  incredibly  short  time  I  was  asked 
to  go  '  ben  '  and  break  bread. 

Through  the  pressure  of  the  housewife  and  of  myself  the  other  three 
women  had  resumed  their  seats,  uneasily  it  is  true.  But  immediately  before 
food  was  announced  the  three  women  rose  together  and  quietly  walked  away, 
no  urging  detaining  them. 

The  table  was  laden  with  wholesome  food  sufficient  for  several  persons. 
There  were  fried  herrings  and  boiled  turbot  fresh  from  the  sea,  and  eggs  fresh 
from  the  yard.  There  were  fresh  butter  and  salt  butter,  wheaten  scones, 
barley  bannocks,  and  oat  cakes,  with  excellent  tea,  and  cream.     The  woman 


INTRODUCTION  xxv 

apologised  that  she  had  no  '  aran  coinnich  ' — moss  bread,  that  is,  loaf  bread — 
and  no  biscuits,  they  being  simple  crofter  people  far  away  from  the  big  town. 
'  This,'  said  I,  taking  my  seat,  '  looks  like  the  table  for  a  "  reiteach," 
betrothal,  rather  than  for  one  man.  Have  you  betrothals  in  Lews  ? '  I  asked, 
turning  my  eyes  toward  the  other  room  where  we  had  left  the  three  comely 
maidens.  '  Oh,  indeed,  yes,  the  Lews  people  are  very  good  at  marrying. 
Foolish  young  creatures,  they  often  marry  before  they  know  their  responsibilities 
or  realise  their  difficulties,' and  her  eyes  followed  mine  in  the  direction  of  her  own 
young  daughters.  '  I  suppose  there  is  much  fun  and  rejoicing  at  your  marriages 
— music,  dancing,  singing,  and  merry-making  of  many  kinds  ?'  'Oh,  indeed, 
no,  our  weddings  are  now  quiet  and  becoming,  not  the  foolish  things  they  were 
in  my  young  days.  In  my  memory  weddings  were  great  events,  with  singing 
and  piping,  dancing  and  amusements  all  night  through,  and  generally  for 
two  and  three  nights  in  succession.  Indeed,  the  feast  of  the  "  bord  breid," 
kertch  table,  was  almost  as  great  as  the  feast  of  the  marriage  table,  all  the 
young  men  and  maidens  struggling  to  get  to  it.  On  the  morning  after  the 
marriage  the  mother  of  the  bride,  and  failing  her  the  mother  of  the 
bridegroom,  placed  the  "breid  tri  chearnach,"  three-cornered  kertch,  on 
the  head  of  the  bride  before  she  rose  from  her  bed.  And  the  mother 
did  this  "  an  ainm  na  Teoire  Beannaichte,"  in  name  of  the  Sacred  Three, 
under  whose  guidance  the  young  wife  was  to  walk.  Then  the  bride  arose 
and  her  maidens  dressed  her,  and  she  came  forth  with  the  "  breid  beannach," 
pointed  kertch,  on  her  head,  and  all  the  people  present  saluted  her  and 
shook  hands  with  her,  and  the  bards  sang  songs  to  her,  and  recited  "  ranna- 
ghail  mhora,"  great  rigmaroles,  and  there  was  much  rejoicing  and  merry- 
making all  day  long  and  all  night  through.  "  Gu  dearbh  mar  a  b'e  fleagh  na 
bord  breid  a  b'  f hearr,  cha  'n  e  gearr  bu  mheasa  "—Indeed,  if  the  feast  of  the 
kertch  table  was  not  better,  it  was  not  a  whit  worse. 

'  There  were  many  sad  things  done  then,  for  those  were  the  days  of  foolish 
doings  and  of  foolish  people.  Perhaps,  on  the  day  of  the  Lord,  when  they 
came  out  of  church,  if  indeed  they  went  into  church,  the  young  men  would 
go  to  throw  the  stone,  or  to  toss  the  cabar,  or  to  play  shinty,  or  to  run  races, 
or  to  race  horses  on  the  strand,  the  young  maidens  looking  on  the  while,  ay, 
and  the  old  men  and  women.''  'And  have  you  no  music,  no  singing,  no 
dancing  now  at  your  marriages  ? '  '  May  the  Possessor  keep  you  !  I  see 
that  you  are  a  stranger  in  Lews,  or  you  would  not  ask  such  a  question,' 
d 


xxvi  INTRODUCTION 

the  woman  exclaimed  with  grief  and  surprise  in  her  tone.  '  It  is  long  since 
we  abandoned  those  foolish  ways  in  Ness,  and,  indeed,  throughout  Lews. 
In  my  young  days  there  was  hardly  a  house  in  Ness  in  which  there  was  not 
one  or  two  or  three  who  could  play  the  pipe,  or  the  fiddle,  or  the  trump. 
And  I  have  heard  it  said  that  there  were  men,  and  women  too,  who  could  play 
things  they  called  harps,  and  lyres,  and  bellows-pipes,  but  I  do  not  know  what 
those  things  were."  'And  why  were  those  discontinued  ? '  'A  blessed  change 
came  over  the  place  and  the  people,'  the  woman  replied  in  earnestness, '  and  the 
good  men  and  the  good  ministers  who  arose  did  away  with  the  songs  and  the 
stories,  the  music  and  the  dancing,  the  sports  and  the  games,  that  were 
perverting  the  minds  and  ruining  the  souls  of  the  people,  leading  them  to 
folly  and  stumbling.1  '  But  how  did  the  people  themselves  come  to  discard 
their  sports  and  pastimes  ? '  '  Oh,  the  good  ministers  and  the  good  elders 
preached  against  them  and  went  among  the  people,  and  besought  them  to 
forsake  their  follies  and  to  return  to  wisdom.  They  made  the  people  break 
and  burn  their  pipes  and  fiddles.  If  there  was  a  foolish  man  here  and  there 
who  demurred,  the  good  ministers  and  the  good  elders  themselves  broke  and 
burnt  their  instruments,  saying  : — 

"  Is  fearr  an  teine  beag  a  gharas  la  beag  Better  is  the  small  fire  that  warms  on 
na  sithe,  the  little  day  of  peacej 

Na'n  teiue  mor  a  loisgeas  la  mor  ua  Than  the  big  fire  that  burns  on   the 
feirge."  great  day  of  wrath. 

The  people  have  forsaken  their*  follies  and  their  Sabbath-breaking,  and 
there  is  no  pipe,  no  fiddle  here  now,'  said  the  woman  in  evident  satisfaction. 
'  And  what  have  you  now  instead  of  the  racing,  the  stone-throwing,  and  the 
cabar-tossing,  the  song,  the  pipe,  and  the  dance?'  'Oh,  we  have  now 
the  blessed  Bible  preached  and  explained  to  us  faithfully  and  earnestly,  if  we 
sinful  people  would  only  walk  in  the  right  path  and  use  our  opportunities.' 

'  But  what  have  you  at  your  weddings  ?  How  do  you  pass  the  time  ? ' 
'  Oh  !  the  carles  are  on  one  side  of  the  house  talking  of  their  crops  and  their 
nowt,  and  mayhap  of  the  days  when  they  were  young  and  when  things  were 
different.  And  the  young  men  are  on  the  other  side  of  the  house  talking 
about  boats,  and  sailing,  and  militia,  and  naval  reserve,  perhaps  of  their 
own  strength,  and  of  many  foolish  matters  besides.' 

'  And  where  are  the  girls  ?  What  are  they  doing  ? '  '  Oh,  they,  silly 
things !    are  in  the  "  culaist,"    back-house,    perhaps    trying  to   croon    over 


INTRODUCTION  xxvii 

some  foolish  song  under  their  breath,  perhaps  trying  to  amble  through  some 
awkward  steps  of  dancing  on  the  points  of  their  toes,  or,  shame  to  tell,  perhaps 
speaking  of  what  dress  this  or  that  girl  had  on  at  this  or  that  marriage,  or 
worse  still,  what  hat  this  girl  or  that  girl  had  on  on  the  Day  of  the  Lord,  per- 
haps even  on  the  Day  of  the  Holy  Communion,  showing  that  their  minds  were 
on  the  vain  things  of  the  world  instead  of  on  the  wise  things  of  salvation.' 

'  But  why  are  the  girls  in  the  "  culaist "  ?     What  do  they  fear  ? ' 

'  May  the  Good  Being  keep  you,  good  man  !  They  are  in  the  "  culaist " 
for  concealment,  "  agus  eagal  am  beatha  agus  am  bais  orra  gu'n  cluinnear  no 
gu'm  faicear  iad " — and  the  fear  of  their  life  and  of  their  death  upon 
them,  that  they  may  be  heard  or  seen  should  the  good  elder  happen  to 
be  passing  the  way.'  •  And  should  he,  what  then  ? '  '  Oh,  the  elder  will 
tell  the  minister,  and  the  good  minister  will  scold  them  from  the  pulpit, 
mentioning  the  girls  by  name.  But  the  girls  have  a  blanket  on  the  door 
and  another  blanket  on  the  window  to  deafen  the  sound  and  to  obscure 
the  light.' 

'  Do  the  young  maidens  allow  the  young  men  to  join  them  in  the  "  culaist "  ? ' 
'  Indeed,  truth  to  tell,  the  maidens  would  be  glad  enough  to  admit  the  young 
men  were  it  not  the  fear  of  exposure.  But  the  young  men  are  so  loud  of 
voice,  and  so  heavy  of  foot,  and  make  so  much  noise,  that  they  would  betray 
the  retreat  of  the  girls,  who  would  get  rebuked,  while  the  young  men  would 
escape.  The  girls  would  then  be  ashamed  and  downcast,  and  would  not  lift 
a  head  for  a  year  and  a  day  after  their  well-deserved  scolding.  They  suffer 
most,  for,  sad  to  say,  the  young  men  are  becoming  less  afraid  of  being 
admonished  than  they  used  to  be.' 

'  And  do  the  people  have  spirits  at  their  marriages  ? '  'Oh  yes,  the 
minister  is  not  so  hard  as  that  upon  them  at  all.  He  does  not  interfere  with 
them  in  that  way  unless  they  take  too  much,  and  talk  loudly  and  quarrel. 
Then  he  is  grieved  and  angry,  and  scolds  them  severely.  Occasionally,  indeed, 
some  of  the  carles  have  a  nice  "  frogan,"  liveliness,  upon  them  and  are  very 
happy  together.  But  oh,  they  never  quarrel,  nor  fight,  nor  get  angry  with 
one  another.  They  are  always  nice  to  one  another  and  civil  to  all  around 
them.' 

'Perhaps  were  the  minister  to  allow  the  people  less  drink  and  more 
music  and  dancing,  singing  and  merry-making,  they  would  enjoy  it  as  much. 
I    am  sure   the  young  girls  would   sing  better,  and  dance  better,  with  the 


xxviii  INTRODUCTION 

help  of  the  young  men.  And  the  young  men  themselves  would  be  less  loud 
of  voice  and  less  heavy  of  heel,  among  the  maidens.  Perhaps  the  happiness 
of  the  old  people  too  would  be  none  the  less  real  nor  less  lasting  at  seeing 
the  joyousness  of  the  young  people.'' 

To  this  the  woman  promptly  and  loyally  replied  :  '  The  man  of  the  Lord 
is  untiring  in  work  and  unfailing  in  example  for  our  good,  and  in  guiding 
us  to  our  heavenly  home,  constantly  reminding  us  of  the  littleness  of  time 
and  the  greatness  of  eternity,  and  he  knows  best,  and  we  must  do  our  best 
to  follow  his  counsel  and  to  imitate  his  example. ' 

A  famous  violin-player  died  in  the  island  of  Eigg  a  few  years  ago.  He  was 
known  for  his  old-style  playing  and  his  old-world  airs  which  died  with  him. 
A  preacher  denounced  him,  saying : — '  Tha  thu  shios  an  sin  cul  na  comhla,  a 
dhuine  thruaigh  le  do  chiabhan  Hath,  a  cluich  do  sheann  fhiodhla  le  laimh 
fhuair  a  mach  agus  le  teine  an  diabhoil  a  steach  ' — Thou  art  down  there  behind 
the  door,  thou  miserable  man  with  thy  grey  hair,  playing  thine  old  fiddle  with 
the  cold  hand  without,  and  the  devil's  fire  within.  His  family  pressed  the  man 
to  burn  his  fiddle  and  never  to  play  again.  A  pedlar  came  round  and  offered 
ten  shillings  for  the  violin.  The  instrument  had  been  made  by  a  pupil  of 
Stradivarius,  and  was  famed  for  its  tone.  '  Cha  b'e  idir  an  rud  a  fhuaradh 
na  dail  a  ghoirtich  mo  chridhe  cho  cruaidh  ach  an  dealachadh  rithe  !  an 
dealachadh  rithe  !  agus  gu'n  tug  mi  fhein  a  bho  a  b'fhearr  am  buaile  m'athar 
air  a  son,  an  uair  a  bha  mi  og ' — It  was  not  at  all  the  thing  that  was  got 
for  it  that  grieved  my  heart  so  sorely,  but  the  parting  with  it !  the  parting 
with  it !  and  that  I  myself  gave  the  best  cow  in  my  father's  fold  for  it  when 
I  was  young.  The  voice  of  the  old  man  faltered  and  the  tear  fell.  He 
was  never  again  seen  to  smile. 

The  reciters  of  religious  lore  were  more  rare  and  more  reticent  than 
the  reciters  of  secular  lore.  Men  and  women  whom  I  knew  had  hymns  and 
incantations,  but  I  did  not  know  of  this  in  time.  The  fragments  recalled 
by  their  families,  like  the  fragments  of  Greek  or  Etruscan  vases,  indicated 
the  originals. 

Before  dictating,  the  reciter  went  over  the  tale  or  poem,  the  writer 
making  mental  notes  the  while.  This  was  helpful  when,  in  the  slow  process 
of  dictating,  the  narrator  lost  his  thread  and  omitted  passages.  The  poems 
were  generally  intoned  in  a  low  recitative  manner,  rising  and  falling  in  slow 
modulated  cadences  charming  to  hear  but  difficult  to  follow. 


INTRODUCTION  xxìx 

The  music  of  the  hymns  had  a  distinct  individuality,  in  some  respects 
resembling  and  in  many  respects  differing  from  the  old  Gregorian  chants  of 
the  Church.  I  greatly  regret  that  I  was  not  able  to  record  this  peculiar 
and  beautiful  music,  probably  the  music  of  the  old  Celtic  Church. 

Perhaps  no  people  had  a  fuller  ritual  of  song  and  story,  of  secular  rite  and 
religious  ceremony,  than  the  Highlanders.  Mirth  and  music,  song  and  dance, 
tale  and  poem,  pervaded  their  lives,  as  electricity  pervades  the  air.  Religion, 
pagan  or  Christian,  or  both  combined,  permeated  everything — blending  and 
shading  into  one  another  like  the  iridescent  colours  of  the  rainbow.  The 
people  were  sympathetic  and  synthetic,  unable  to  see  and  careless  to  know 
where  the  secular  began  and  the  religious  ended — an  admirable  union  of 
elements  in  life  for  those  who  have  lived  it  so  truly  and  intensely  as  the 
Celtic  races  everywhere  have  done,  and  none  more  truly  or  more  intensely  than 
the  ill-understood  and  so-called  illiterate  Highlanders  of  Scotland. 

If  this  work  does  nothing  else,  it  affords  incontestable  proof  that  the 
Northern  Celts  were  endowed,  as  Renan  justly  claims  for  Celts  everywhere, 
with  '  profound  feeling  and  adorable  delicacy '  in  their  religious  instincts.1 

The  Celtic  missionaries  allowed  the  pagan  stock  to  stand,  grafting  their 
Christian  cult  thereon.  Hence  the  blending  of  the  pagan  and  the  Christian 
religions  in  these  poems,  which  to  many  minds  will  constitute  their  chief 
charm.  Gaelic  lore  is  full  of  this  blending  and  grafting — nor  are  they  con- 
fined to  the  literature  of  the  people,  but  extend  indeed  to  their  music, 
sculpture,  and  architecture.  At  Rodail,  Harris,  is  a  cruciform  church  of  the 
thirteenth  century.  The  church  abuts  upon  a  broad  square  tower  of  no 
great  height.  The  tower  is  called  '  Tur  Chliamain,'  tower  of  Clement, 
*  Cliaman  Mor  Rodail,'  Great  Clement  of  Rodail.  Tradition  says  that  the 
tower  is  older  than  the  church,  and  the  masonry  confirms  the  tradition. 

There  are  sculptures  within  the  church  of  much  originality  of  design 
and  of  great  beauty  of  execution,  but  the  sculptures  without  are  still  more 
original  and  interesting.  Round  the  sides  of  the  square  tower  are  the 
figures  of  birds  and  beasts,  reptiles  and  fishes,  and  of  men  and  women, 
representing  phallic  worship.  Here  pagan  cult  joins  with  Christian  faith, 
the  East  with  the  West,  the  past  with  the  present.  The  traveller  from 
India  to  Scotland  can  here  see,  on  the  cold,  sterile  rocks  of  Harris,  the 
petrified  symbols  of  a  faith  left  living  behind  him  on  the  hot,  fertile  plains 

1  Pottry  of  the  Celtic  Races,  and  Other  Studies.     By  Ernest  Renan. 


xxx  INTRODUCTION 

of  Hindustan.      He  can  thus  in  his  own  person  bridge  over  a  space  of  eight 
thousand  miles  and  a  period  of  two  thousand  years. 

There  are  observances  and  expressions  current  in  the  West  which  savour 
of  the  East,  such  as  sun,  moon,  star,  and  fire  worship,  once  prevalent,  nor 
jet  obsolete. 

Highland  divinities  are  full  of  life  and  action,  local  colour  and  individu- 
ality. These  divinities  filled  the  hearts  and  minds  of  the  people  of  the 
Highlands,  as  their  deities  filled  the  hearts  and  minds  of  the  people  of  Greece 
and  Rome.  The  subject  of  these  genii  of  the  Highlands  ought  to  be  investi- 
gated and  compared  with  those  of  other  lands.  Even  yet,  on  the  verge  of  dis- 
appearance, they  would  yield  interesting  results.  Though  loving  their  haunts 
and  tenacious  of  their  habitats,  the  genii  of  the  Highlands  are  disappearing 
before  the  spirit  of  modernism,  as  the  Red  Indian,  once  bold  and  courageous, 
disappears  before  the  white  man.  Once  intrusive,  they  are  now  become 
timid  as  the  mullet  of  the  sea,  the  shrew  of  the  grass,  or  the  swift  of  the 
air — a  glimpse,  a  glint,  and  gone  for  ever.  They  are  startled  at  the  crack 
of  the  rifle,  the  whistle  of  the  steamer,  the  shriek  of  the  train,  and  the  click 
of  the  telegraph.  Their  homes  are  invaded  and  their  repose  is  disturbed,  so 
that  they  find  no  rest  for  their  weary  feet  nor  sleep  for  their  heavy  eyes ;  and 
their  native  land,  so  full  of  their  love,  so  congenial  to  their  hearts,  will  all 
too  soon  know  them  no  more.  Let  an  attempt  be  made  even  yet  to  preserve 
their  memories  ere  they  disappear  for  ever. 

Whatever  be  the  value  of  this  work,  it  is  genuine  folk-lore,  taken  down 
from  the  lips  of  men  and  women,  no  part  being  copied  from  books.  It  is  the 
product  of  far-away  thinking,  come  down  on  the  long  stream  of  time.  Who 
the  thinkers  and  whence  the  stream,  who  can  tell  ?  Some  of  the  hymns  may 
have  been  composed  within  the  cloistered  cells  of  Derry  and  Iona,  and  some 
of  the  incantations  among  the  cromlechs  of  Stonehenge  and  the  standing- 
stones  of  Callarnis.  These  poems  were  composed  by  the  learned,  but  they  have 
not  come  down  through  the  learned,  but  through  the  unlearned— not  through 
the  lettered  few,  but  through  the  unlettered  many — through  the  crofters  and 
cottars,  the  herdsmen  and  shepherds,  of  the  Highlands  and  Islands. 

Although  these  compositions  have  been  rescued  chiefly  among  Roman 
Catholics  and  in  the  islands,  they  have  been  equally  common  among 
Protestants  and  on  the  mainland. 

From  one  to  ten  versions  have  been  taken  down,  differing  more  or  less. 


INTRODUCTION  xxxi 

It  has  been  difficult  to  select.  Some  examples  of  these  variants  are  given. 
Several  poems  and  many  notes  are  wholly  withheld,  while  a  few  of  the  poems 
and  all  the  notes  have  been  abbreviated  for  want  of  space. 

I  had  the  privilege  of  being  acquainted  with  Iain  F.  Campbell  of  Islay 
during  a  quarter  of  a  century,  and  I  have  followed  his  counsel  and  imitated  his 
example  in  giving  the  words  and  in  recording  the  names  of  the  reciters.  Some 
localisms  are  given  for  the  sake  of  Gaelic  scholars.  Hence  the  same  word 
may  be  spelt  in  different  ways  through  the  influence  of  assonance  and  other 
characteristics  of  Gaelic  compositions. 

With  each  succeeding  generation  Gaelic  speech  becomes  more  limited  and 
Gaelic  phraseology  more  obscure.  Both  reciter  and  writer  felt  this  when 
words  and  phrases  occurred  which  neither  knew.  These  have  been  rendered 
tentatively  or  left  untranslated.  I  can  only  hope  that  in  the  near  or 
distant  future  some  competent  scholar  may  compare  these  gleanings  of  mine 
with  Celtic  writings  at  home  and  abroad,  and  that  light  may  be  shed  upon 
what  is  to  me  obscure. 

I  have  tried  to  translate  literally  yet  satisfactorily,  but  I  am  painfully 
conscious  of  failure.  Although  in  decay,  these  poems  are  in  verse  of  a  high 
order,  with  metre,  rhythm,  assonance,  alliteration,  and  every  quality  to  please 
the  ear  and  to  instruct  the  mind.  The  translation  lacks  these,  and  the 
simple  dignity,  the  charming  grace,  and  the  passionate  devotion  of  the 
original. 

I  see  faults  that  I  would  willingly  mend,  but  it  is  easier  to  point  to 
blemishes  than  to  avoid  them — 

'  Is  furasda  dh'an  fliear  eisdeachd  It  is  easy  for  the  listening  man 

Beum  a  thoir  dh'an  fhearlabhairt.'  To  give  taunt  to  the  speaking  man. 

Again  and  again  I  laid  down  my  self-imposed  task,  feeling  unable  to  render 
the  intense  power  and  supreme  beauty  of  the  original  Gaelic  into  adequate 
English.  But  I  resumed  under  the  inspiring  influence  of  my  wife,  to  whose 
unfailing  sympathy  and  cultured  ear  this  work  owes  much. 

My  daughter  has  transcribed  the  manuscripts  and  corrected  the  proofs  for 
press,  and  has  acted  as  amanuensis  throughout ;  while  my  three  sons  have 
helped  in  various  ways.     For  deviations  in  spelling  I  alone  am  responsible. 

The  Celtic  letters  in  the  work  have  been  copied  by  my  wife  from  Celtic 
mss.,  chiefly  in  the  Advocates1  Library.      This  has  been  a  task   of  extreme 


xxxii  INTRODUCTION 

difficulty,  needing  great  skill  and  patient  care  owing  to  the  defaced  condition 
of  the  originals.  The  letters  have  been  prepared  for  the  engraver  with 
feeling  and  insight  by  Mr.  John  Athel  Lovegrove,  of  H.M.  Ordnance 
Survey. 

The  Rev.  Father  Allan  Macdonald,  Erisgey,  South  Uist,  generously 
placed  at  my  disposal  a  collection  of  religious  folk-lore  made  by  himself.  For 
this  I  am  very  grateful,  though  unable  to  use  the  manuscript,  having  so  much 
material  of  my  own. 

Mr.  John  Henry  Dixon,  Inveran,  Lochmaree,  offered  to  publish  the  work 
at  his  own  expense.  That  I  have  not  availed  myself  of  his  generous  appreciation 
does  not  lessen  my  gratitude  for  Mr.  Dixon's  characteristic  liberality. 

The  portrait  is  the  friendly  work  and  generous  gift  of  Mr.  W.  Skeoch 
Cumming,  and  is  inserted  at  the  request  of  friends  outside  my  family. 

Mr.  Walter  Blaikie's  warm  interest  and  extensive  knowledge  have  been 
unsparingly  given  in  the  printing  and  issuing  of  the  work. 

My  dear  friend  Mr.  George  Henderson,  M.A.  Edin.,  Ph.D.  Leipsic, 
B.Litt.  Oxon.,  has  helped  and  encouraged  me  throughout. 

These,  and  the  many  others  whose  names  I  regret  I  am  unable  to  mention 
through  want  of  space,  I  ask  to  accept  my  warm,  abiding  thanks. 

Three  sacrifices  have  been  made — the  sacrifice  of  time,  the  sacrifice 
of  toil,  and  the  sacrifice  of  means.  These  I  do  not  regret.  I  have  three 
regrets — that  I  had  not  been  earlier  collecting,  that  I  have  not  been  more 
diligent  in  collecting,  and  that  I  am  not  better  qualified  to  treat  what  I 
have  collected. 

These  notes  and  poems  have  been  an  education  to  me.  And  so  have  been 
the  men  and  women  reciters  from  whose  dictation  I  wrote  them  down.  They 
are  almost  all  dead  now,  leaving  no  successors.  AVith  reverent  hand  and 
grateful  heart  I  place  this  stone  upon  the  cairn  of  those  who  composed  and 
of  those  who  transmitted  the  work. 


ALEXANDER  CARMICHAEL. 


Edinburgh, 
MkhaeTs  Day,  1899. 


ACHAINE 

INVOCATIONS 


ACHAINE 


RANN  KOMH  URNUIGH 


[1] 


Old  people  in  the  Isles  sing  this  or  some  other  short  hymn  before  prayer. 
Sometimes  the  hymn  and  the  prayer  are  intoned  in  low  tremulous  unmeasured 
cadences  like  the  moving  and  moaning,  the  soughing  and  the  sighing,  of  the 
ever-murmuring  sea  on  their  own  wild  shores. 

They  generally  retire  to  a  closet,  to  an  out- 

A  mi  lubadh  mo  ghlun 
An  sul  an  Athar  a  chruthaich  mi. 
An  sul  an  Mine  a  cheannaich  mi, 
An  sul  an  Spioraid  a  ghlanaich  mi, 

Le  caird  agus  caoimh. 
Tre  t-Aon  Unga  fein  a  Dhe, 
Tabhair  duinn  tachar  n'ar  teinn, 
Gaol  De, 
Gradh  De, 
Gair  De, 
Gais  De, 
Gras  De, 
Sgath  De, 
Us  toil  De, 
Dheanamh  air  talamh  nan  Tre, 
Mar  ta  ainghlich  us  naoimhicli 
A  toighe  air  neamh. 

Gach  duar  agus  soillse, 
Gach  la  agus  oidhche, 
Gach  uair  aim  an  caoimhe, 
Thoir  duinn  do  gline. 


INVOCATIONS 


RUNE  BEFORE  PRAYER 

house,  to  the  lee  of  a  knoll,  or  to  the  shelter  of  a  dell,  that  they  may  not  be 
seen  nor  heard  of  men.  I  have  known  men  and  women  of  eighty,  ninety,  and 
a  hundred  years  of  age  continue  the  practice  of  their  lives  in  going  from  one  to 
two  miles  to  the  seashore  to  join  their  voices  with  the  voicing  of  the  waves  and 
their  praises  with  the  praises  of  the  ceaseless  sea. 

I  am  bending  my  knee 
In  the  eye  of  the  Father  who  created  me, 
In  the  eye  of  the  Son  who  purchased  me, 
In  the  eye  of  the  Spirit  who  cleansed  me, 

In  friendship  and  affection. 
Through  Thine  own  Anointed  One,  O  God, 
Bestow  upon  us  fulness  in  our  need, 
Love  towards  God, 
The  affection  of  God, 
The  smile  of  God, 
The  wisdom  of  God, 
The  grace  of  God, 
The  fear  of  God, 
And  the  will  of  God 
To  do  on  the  world  of  the  Three, 
As  angels  and  saints 
Do  in  heaven ; 

Each  shade  and  light, 
Each  day  and  night, 
Each  time  in  kindness, 
Give  Thou  us  Thy  Spirit. 


ACHAINE 


DIA  LIOM  A  LAIGHE 


[2] 


This  poem  was  taken  down  in  1866  from  Mary  Macrae,  Harris.  She  came  from 
Kintail  when  young,  with  Alexander  Macrae,  whose  mother  was  one  of  the  cele- 
brated ten  daughters  of  Macleod  of  Rararsay,  mentioned  by  Johnson  and  Boswell. 
Mary  Macrae  was  rather  under  than  over  middle  height,  but  strongly  and  symme- 
trically formed.  She  often  walked  with  companions,  after  the  work  of  the  day  was 
done,  distances  of  ten  and  fifteen  miles  to  a  dance,  and  after  dancing  all  night 
walked  back  again  to  th.e  work  of  the  morning  fresh  and  vigorous  as  if  nothing 
unusual  had  occurred.  She  was  a  faithful  servant  and 
an  admirable  worker,  and  danced  at  her  leisure  and 
carolled  at  her  work  like  '  Fosgag  Mhoire,'  Our  Lady's 
irk,  above  her. 

The  people  of  Harris  had  been  greatly  given  to 

V  liom  a  laighe, 
Dia  liom  ag  eirigh, 
Dia  liom  anns  gach  ra  soluis, 
Us  gun  mi  ra  son  as  aonais, 
Gun  aon  ra  as  aonais. 

Criosda  liom  a  cadal, 
Criosda  liom  a  dusgadh, 
Criosda  liom  a  caithris, 
Gach  la  agus  oidhche, 

Gach  aon  la  us  oidhche. 

Dia  liom  a  comhnadh 
Domhnach  liom  a  riaghladh, 
Spiorad  liom  a  treoradh, 
Gu  soir  agus  siorruidh, 

Soir  agus  siorruidh,  Amen. 
Triath  nan  triath.  Amen. 


NVOCATIONS 


GOD  WITH  ME  LYING  DOWN 

old  lore  and  to  the  old  ways  of  their  fathers,  reciting  and  singing,  dancing  and 
merry-making;  but  a  reaction  occurred,  and  Mary  Macrae's  old-world  ways  were 
abjured  and  condemned. 

'  The  bigots  of  an  iron  time 
Had  called  her  simple  art  a  crime.' 

But  Mary  Macrae  heeded  not,  and  went  on  in  her  own  way,  singing  her  songs 
and  ballads,  intoning  her  hymns  and  incantations,  and  chanting  her  own  '  port-a- 
bial,'  mouth  music,  and  dancing  to  her  own  shadow  when  nothing  better  was  available. 

I  love  to  think  of  this  brave  kindly  woman,  with  her  strong  Highland  charac- 
teristics and  her  proud  Highland  spirit.  She  was  a  true  type  of  a  grand  people 
gone  never  to  return. 

God  with  me  lying  down, 
God  with  me  rising  up, 
God  with  me  in  each  ray  of  light, 
Nor  I  a  ray  of  joy  without  Him, 
Nor  one  ray  without  Him. 

Christ  with  me  sleeping, 
Christ  with  me  waking, 
Christ  with  me  watching, 
Every  day  and  night, 
Each  day  and  night. 

God  with  me  protecting, 
The  Lord  with  me  directing, 
The  Spirit  with  me  strengthening, 
For  ever  and  for  evermore, 

Ever  and  evermore,  Amen. 
Chief  of  chiefs,  Amen. 


ACHAINE 


ORA  NAM  BUADH 


[3] 


Duncan  Maclellan,  crofter,  Carnan,  South  Uist,  heard  this  poem  from  Catherine 
Macaulay  in  the  early  years  of  this  century.  When  the  crofters  along  the  east  side 
of  South  Uist  were  removed,  many  of  the  more  frail  and  aged  left  behind  became 
houseless  and  homeless,  moving  among  and  existing  upon  the  crofters  left  remaining 
along  the  west  side  of  the  island. 

Among  these  was  Catherine  Macaulay.  Her  people  went  to  Cape  Breton.  She 
came  from  Mol-a-deas,  adjoining  Corradale,  where  Prince  Charlie  lived  for  several 
weeks  when  hiding  in  South  Uist  after  Culloden.  Catherine  Macaulay  had  seen 
the  Prince  several  times,  and  had  many  reminiscences  of  him  and  of  his  movements 
among  the  people  of  the  district,  who  entertained  him  to  their  best  when  much  in 
need,  and  who  shielded  him  to  their  utmost  when  sorely  harassed. 

Catherine  Macaulay  was  greatly  gifted  in  speaking,  and  was  marvellously 
endowed  with  a  memory  for  old  tales  and  hymns,  runes  and  incantations,  and  for 
unwritten  literature  and  traditions  of  many  kinds. 

A  She  wandered  about  from  house  to  house,  and  from  town- 

/ggK-Xv.    land  to  townland,  warmly  welcomed  and  cordially  received 
i$/^    wherever  she  went,  and  remained  in  each  place  longer  or 
shorter    according   to  the  population   ami   the   season,  and 

jONNLAIME  do  bhasa 

Ann  am  frasa  fiona, 

Ann  an  liu  nan  lasa, 

Ann  an  seachda  siona, 

Ann  an  subh  craobh, 

Ann  am  bainne  meala, 

Us  cnirime  na  naoi  buaidhean  glana  caon, 

Ann  do  ghruaidhean  caomha  geala, 

Buaidh  cruth, 

Buaidh  guth, 

Buaidh  rath, 

Buaidh  math, 

Buaidh  chnoc, 

Buaidh  bhochd, 


INVOCATIONS 


THE  INVOCATION  OF  THE  GRACES 

as  the  people  could  spare  the  time  to  hear  her.  The  description  which  Duncan 
Maclellan  gave  of  Catherine  Maeaulay,  and  of  the  people  who  crowded  his 
father's  house  to  hear  her  night  after  night,  and  week  after  week,  and  of 
the  discussions  that  followed  her  recitations,  were  realistic  and  instructive. 
Being  then  but  a  child  he  could  not  follow  the  meaning  of  this  lore,  but  he 
thought  many  times  since  that  much  of  it  must  have  been  about  the  wild 
beliefs  and  practices  of  his  people  of  the  long  long  .ago,  and  perhaps  not  so 
long  ago  either.  Many  of  the  poems  and  stories  were  long  and  weird,  and  he 
could  only  remember  fragments,  which  came  up  to  him  as  he  lay  awake,  think- 
ing of  the  present  and  the  past,  and  of  the  contrast  between  the  two,  even  in 
his  own  time. 

I  heard  versions  of  this  poem  in  other  islands  and  in  districts  of  the  mainland, 
and  in  November  18S8  John  Gregorson  Campbell,  minister  of  Tiree,  sent  me  a 
fragment  taken  down  from  Margaret  Macdonald,  Tiree.  The  poem  must  therefore 
have  been  widely  known.  In  Tiree  the  poem  was  addressed  to  boys  and  girls,  in 
Uist  to  young  men  and  maidens.  Probably  it  was  composed  to  a  maiden  on  her 
marriage.  The  phrase  '  eala  dhonn,'  brown  swan,  would  indicate  that  the  girl 
was  young — not  yet  a  white  swan. 

I  bathe  thy  palms 

In  showers  of  wine, 

In  the  lustral  fire, 

In  the  seven  elements, 

In  the  juice  of  the  rasps, 

In  the  milk  of  honey, 

And  I  place  the  nine  pure  choice  graces 

In  thy  fair  fond  face, 

The  grace  of  form, 

The  grace  of  voice, 

The  grace  of  fortune, 

The  grace  of  goodness, 

The  grace  of  wisdom, 

The  grace  of  charity, 


ACHAINE 

Buaidh  na  rogha  finne, 
Buaidh  na  fioir  eireachdais, 
Buaidh  an  deagh  labhraidh. 

Is  dubh  am  bail  ud  thall, 
Is  dubh  na  daoine  th'ann, 
Is  tu  an  eala  dhonn, 
Ta  dol  a  steach  nan  ceann. 
Ta  an  cridhe  fo  do  chonn, 
Ta  an  teanga  fo  do  bhonn, 
S  a  chaoidh  cha  chan  iad  bonn. 
Facail  is  oil  leat. 

Is  dubhar  thu  ri  teas, 

Is  seasgar  thu  ri  fuachd, 

Is  suilean  thu  dha'n  dall, 

Is  crann  dha'n  deorai  thruagh. 

Is  eilean  thu  air  muir, 

Is  cuisil  thu  air  tir, 

Is  fuaran  thu  am  fasach, 

Is  slaint  dha'n  ti  tha  tinn. 

Is  tu  gleus  na  Mnatha  Sithe, 
Is  tu  beus  na  Bride  bithe, 
Is  tu  creud  na  Moire  mine, 
Is  tu  gniomh  na  mnatha  Greuig, 
Is  tu  sgeimh  na  h-Eimir  aluinn, 
Is  tu  mein  na  Dearshul  agha, 
Is  tu  meanm  na  Meabha  laidir, 
Is  tu  taladh  Binne-blieul. 

Is  tu  sonas  gach  ni  eibhinn. 
Is  tu  solus  gath  na  greine, 


INVOCATIONS 

The  grace  of  choice  maidenliness, 
The  grace  of  whole-souled  loveliness. 
The  grace  of  goodly  speech. 


Dark  is  yonder  town, 
Dark  are  those  therein, 
Thou  art  the  brown  swan. 
Going  in  among  them. 
Their  hearts  are  under  thy  control, 
Their  tongues  are  beneath  thy  sole, 
Nor  will  they  ever  utter  a  word 
To  give  thee  offence. 

A  shade  art  thou  in  the  heat, 
A  shelter  art  thou  in  the  colli, 
Eyes  art  thou  to  the  blind, 
A  staff  art  thou  to  the  pilgrim, 
An  island  art  thou  at  sea, 
A  fortress  art  thou  on  land, 
A  well  art  thou  in  the  desert. 

Health  art  thou  to  the  ailing. 

Thine  is  the  skill  of  the  Fairy  Woman, 
Thine  is  the  virtue  of  Bride  the  calm, 
Thine  is  the  faith  of  Mary  the  mild, 
Thine  is  the  tact  of  the  woman  of  Greece. 
Thine  is  the  beauty  of  Emir  the  lovely, 
Thine  is  the  tenderness  of  Darthula  delightful. 
Thine  is  the  courage  of  Maebh  the  strong. 
Thine  is  the  charm  of  Hinne-bheul. 

Thou  art  the  joy  of  all  joyous  things, 
Thou  art  the  light  of  the  beam  of  the  sun. 

13 


10  ACHAINE 

Is  tu  dorus  flath  na  f'eile, 
Is  tu  corra  reul  an  iuil, 
Is  tu  ceum  feidh  nan  ardu, 
Is  tu  eeuni  steud  nam  blaru, 
Is  tu  seimh  eal  an  t-snanihu, 
Is  tu  ailleagan  gach  run. 


Cruth  aluinn  an  Domhnuicli 
Ann  do  ghnuis  ghlain, 
An  cruth  is  ailinde 
Bha  air  talamh. 

An  trath  is  fearr  's  an  latha  duit. 

An  la  is  fearr 's  an  t-seachdain  duit, 

An  t-seachdain  is  fearr 's  a  bhliadhna  duit. 

A  bhliadhn  is  fearr  an  domhan  Mine  De  duit. 

Thainig  Peadail  s  thainig  Pol, 

Thainig  Seumas  's  thainig  Eoin, 

Thainig  Muiril  us  Muir  Oigh, 

Thainig  Uiril  uile  choir, 

Thainig  Airil  aill  nan  og, 

Thainig  Gabriel  fadh  na  h-Oigh, 

Thainig  Haphail  flath  nan  seod, 

'S  thainig  Micheal  mil  air  sloigh, 
Thainig 's  Iosa  Criosda  ciuin, 
Thainig 's  Spiorad  fior  an  iuil, 
Thainig 's  Righ  nan  righ  air  stiuir, 
A  bhaireadh  duit-se  graidh  us  ruin, 

A  bhaireadh  duit-se  graidh  us  ruin. 


INVOCATIONS  11 

Thou  art  the  door  of  the  chief  of  hospitality, 
Thou  art  the  surpassing  star  of  guidance, 
Thou  art  the  step  of  the  deer  of  the  hill, 
Thou  art  the  step  of  the  steed  of  the  plain, 
Thou  art  the  grace  of  the  swan  of  swimming, 
Thou  art  the  loveliness  of  all  lovely  desires. 

The  lovely  likeness  of  the  Lord 
Is  in  thy  pure  face, 
The  loveliest  likeness  that 
Was  upon  earth. 

The  best  hour  of  the  day  be  thine, 

The  best  day  of  the  week  be  thine, 

The  best  week  of  the  year  be  thine, 

The  best  year  in  the  Son  of  God's  domain  be  thine. 

Peter  has  come  and  Paul  has  come, 
James  has  come  and  John  has  come, 
Muriel  and  Mary  Virgin  have  come, 
Uiriel  the  all-beneficent  has  come, 
Ariel  the  beauteousness  of  the  young  has  come, 
Gabriel  the  seer  of  the  Virgin  has  come, 
Raphael  the  prince  of  the  valiant  has  come, 
And  Michael  the  chief  of  the  hosts  has  come, 
And  Jesus  Christ  the  mild  has  come, 
And  the  Spirit  of  true  guidance  has  come, 
And  the  King  of  kings  has  come  on  the  helm, 
To  bestow  on  thee  their  affection  and  their  love, 

To  bestow  on  thee  their  affection  and  their  love. 


L2 


ACHA1NE 


ACHANAIDH  CHOITt  HEANN 

HE,  eisd  ri  m'  urnuigh, 

Lub  rium  do  chluas, 

Leig  m'  achan  agus  m'  urnuigh 

T'  ionnsuidh  a  suas. 

Thig,  a  Righ  na  glorach 

Da  m'  chomhnadh  a  nuas, 

A  Righ  na  bith  's  na  trocair, 

Le  comhnadh  an  Uain, 

A  Mine  na  Muire  Oighe 

Da  m'  chomhnadh  le  buadh, 

A  Mhic  na  Muire  mine 

Is  finne-ghile  snuadh. 


M 


INVOCATIONS 


A  GENERAL  SUPPLICATION 

God,  listen  to  my  prayer, 

Bend  to  me  Thine  ear, 

Let  my  supplications  and  my  prayers 

Ascend  to  Thee  upwards, 

Come,  Thou  King  of  Glory, 

To  protect  me  down, 

Thou  King  of  life  and  mercy 

With  the  aid  of  the  Lamb, 

Thou  Son  of  Mary  Virgin 

To  protect  me  with  power, 

Thou  Son  of  the  lovely  Mary 

Of  purest  fairest  beauty. 


1 1 


ACHA1NE 


DHE  BI  MAILLE  RUINN 


[5] 


The  three  poems  which  follow  were  obtained  from  Dr.  Donald  Monro  Morrison  in 
1 889,  a  few  days  before  he  died.  Dr.  Morrison  heard  them  from  an  old  man 
known  as  '  Coinneach  Saor' — Kenneth  the  Carpenter — and  his  wife,  at  Obbe, 
Harris.  These  aged  people  were  habitually  practising  quaint  religions  ceremonies 
and  singing  curious  religious  poems  to  peculiar  music,  evidently  ancient.  In 
childhood  Dr.  Morrison  lived  much  with  this  couple,  and  in  manhood  recorded 
much  of  their  old  lore  and  music.  These  however  he  noted  in  characters  and 
notations  of  his  own  invention  which  he  did  not  live  to 
render  intelligible  to  others.  This  is  extremely  regret- 
table, as  Dr.   Morrison's  wonderfully  wide,  accurate,  and 


HE  bi  maille  ruinn 
Air  an  la  an  diugh, 

Amen. 
[Dlie  bi  maille  ruinn 
Air  an  oidbcbe  nocbd, 

Amen.] 
Ruinn  agus  leinn 
Air  an  la  an  diugh, 

Amen. 
[Ruinn  agus  leinn 
Air  an  oidhche  nochd, 

Amen.] 
Tha  e  soilleir  duinn  ri  leirsinn. 
Blio  tliaine  shin  chon  an  t-saoghail, 
Gu  robh  sinn  toillteanach  air  t'  fhearg, 

Amen. 
O  t'  fhearg  fein 
A  Dhe  nan  dul, 

Amen. 
Fabliau*  mathanas  duinn, 

Amen. 


N  VOCATIONS  15 


GOD  BE  WITH  US 

scientific  attainments,  deep  knowledge  of  Gaelic,  of  music,  and  of  acoustics, 
were  only  surpassed  by  his  native  modesty  of  mind  and  tender  benevolence  of 
heart.  He  was  a  distinguished  medallist  in  several  subjects  at  the  University 
of  Edinburgh. 

A  Gaelic  proverb  says:  'Theid  dualchas  an  aghaidh  nan  creag ' — Heredity  will 
go  against  the  rocks.  Dr.  Morrison  was  descended  from  the  famous  hereditary 
brehons  of  the  Isles.  These  Morrisons  have  been  celebrated  throughout  the 
centuries  for  their  wit,  poetry,  music,  philosophy,  medicine  and  science,  for  their 
independence  of  mind  and  sobriety  of  judgment,  and  for  their  benevolence  of 
heart  and  unfailing  hospitality. 

God  be  with  us 
On  this  Thy  day, 

Amen. 
[God  be  with  us 
On  this  Thy  night, 

Amen.] 
To  usund  with  us, 
On  this  Thy  day, 

Amen. 
[To  us  and  with  us, 
On  this  Thy  night, 

Amen.] 
It  is  clear  to  be  seen  of  us, 
Since  we  came  into  the  world, 
That  we  have  deserved  Thy  wrath, 

Amen. 
O  Thine  own  wrath, 
Thou  God  of  all, 

Amen. 
Grant  us  forgiveness, 

Amen. 


ACHAINE 

Tabhair  mathanas  duinn. 

Amen. 
Tabhair  duinn  do  mhathanas  fein 
A  Dhe  mheinich  nan  dul, 

Amen. 
Ni  sam  bith  is  dona  duinn, 
No  thogas  fianuis  n'  ar  n-aghaidh 
Far  am  faide  am  bi  sinn, 
Suabharaich  thus  oimn  e, 
Duabharaich  thus  oimn  e, 
Fuadaich  fein  uainn  e, 
Agus  ruaig  as  ar  cridheachan, 
Duthainn,  suthainn,  sior, 

Duthainn,  suthainn,  sior. 
Amen. 


INVOCATIONS 

Grant  us  forgiveness, 

Amen. 
Grant  to  us  Thine  own  forgiveness, 
Thou  mereiful  God  of  all. 
Amen. 
Anything  that  is  evil  to  us. 
Or  that  may  witness  against  us 
Where  we  shall  longest  be. 
Illume  it  to  us. 
Obscure  it  to  us, 
Banish  it  from  us, 
Root  it  out  of  our  hearts, 
Ever,  evermore,  everlastingly, 

Ever,  evermore,  everlastingly. 
Amen. 


18  ACHAINE 


IOS.    A    MHIC    MUIRE  [6] 

OS,  a  Mhic  Muire 
Dean  trocair  oimn, 

Amen. 
Ios,  a  Mhic  Muire 
Dean  siochain  ruinne, 

Amen. 
Ruinn  agus  leinn 
Far  am  faide  am  bi  sinn, 

Amen. 
Bi  ma  thus  ar  slighe, 
Bi  ma  chrich  ar  saoghail, 

Ameu. 
Bi  aig  mosgladh  ar  beatha, 
'S  aig  dubhradh  ar  laithean, 

Amen. 
Bi  ruinn  agus  leinn 
A  Dhe  mheinich  nan  dub 

Amen. 
Coisrig  sinn 
Cor  agus  crann, 
A  Re  nan  re, 
A  Dhe  nan  dul, 

Amen. 
Coisrig  sinn 
Coir  agus  cuid, 
A  Re  nan  re, 
A  Dhe  nan  dul, 

Amen. 


INVOCATIONS  11» 


JESU,    THOU   SON    OF   MARY 

Jesu,  Thou  Son  of  Mary, 
Have  mercy  uj)on  us, 

Amen. 
Jesu,  Thou  Son  of  Mary, 
Make  peace  with  us, 

Amen. 
Oh,  with  us  and  for  us 
Where  we  shall  longest  be, 

Amen. 
Be  about  the  morning-  of  our  course, 
Be  about  the  closing  of  our  life,  [world 

Amen. 
Be  at  the  dawning  of  our  life. 
And  oh  !  at  the  dark'ning  of  our  day, 

Amen. 
He  for  us  and  with  us, 
Merciful  God  of  all, 

Amen. 
Consecrate  us 
Condition  and  lot, 
Thou  King  of  kings, 
Thou  God  of  all, 

Amen. 
Consecrate  us 
Rights  and  means, 
Thou  King  of  kings, 
Thou  God  of  all, 

Amen. 


20  ACHAINE 

Coisrig  sinn 
Cri  agus  ere, 
A  Re  nan  re, 
A  Dhe  nan  dul. 

Amen. 
Gacfa  eri  agus  ere, 
Gach  la  dhuit  fein, 
Gach  oidhche  nan  reir, 
AEe  nan  re. 
A  Dhe  nan  dul, 

Amen. 


INVOCATIONS 

Consecrate  us 
Heart  and  body. 
Thou  King  of  kings, 
Thou  God  of  all, 

Amen. 
Each  heart  and  body. 
Each  day  to  Thyself, 
Eacli  night  accordingly 
Thou  King  of  kings, 
Thou  God  of  all. 

Amen. 


22 


At  HA  INK 


ATHAIR    NAOMHA    NA    GUOIR 


[?] 


UIDHEACHASduit,AthairNaomhanaGloir, 

Atliair  chaomha  bliith-blieo,  bhith-threin, 
Thaobli  gach  foghair,  gach  fabhair,  gacb  foir, 
Tha  tbu  bairigeadh  oirnne  n'  ar  feum  ; 
Ge  b'e  freasdal  thig  oirnn  mar  do  chlann. 
N'  ar  cuibhrionn,  n'  ar  crann,  n'  ar  ceum, 
Tabhair  na  chuideaclid  dhuinn  soirbhis  do  laimh 
Amis  suilbhireaclid  saibhir  do  bheuil. 


Ta  sinn  ciontach  us  truaillidh  a  Dhe, 
Ann  an  Spiorad,  an  ere,  us  an  corp, 
Ann  an  smuain,  am  focal,  am  beus, 
Tha  sinn  cruaidh  na  do  leirsinn  's  an  olc. 
Cursa  tabhachd  do  ghraidh  dliuinn  an  ceil. 
Bi  leum  tbairis  tbar  sleibhtean  ar  lochd, 
Us  nigh  sinn  am  fior-fhuil  na  reit 
Mar  chanach  an  t-sleibh,  mar  leuiji  an  loch. 


An  slighe  chorraich  choitchinn  ar  gairm, 
Biodh  i  soirbh  no  doirbh  do  ar  feoil. 
Biodh  i  soilleir  no  doilleir  ri  seirm, 
Do  threorachadh  foirfe  biodh  oirnn. 
Bi  na  d'  sgeith  dhuinn  bho  clniilbh  an  f'hir-cheilg, 
Bho'n  chreach-cheilgneach  ta  le  dheilg  air  ar  loir. 
Us  aims  gach  run  gheobh  ar  curam  r'a  dheilbh, 
Bi-sa  fein  air  ar  faihn  us  aig  ar  sgod. 


INVOCATIONS  23 


HOLY    FATHER    OF    GLORY 

Thanks  be  to  Thee,  Holy  Father  of  Glory, 

Father  kind,  ever-loving,  ever-powerful, 

Because  of  all  the  abundance,  favour,  and  deliverance 

That  Thou  bestowest  upon  us  in  our  need. 

Whatever  providence  befalls  us  as  thy  children, 

In  our  portion,  in  our  lot,  in  our  path, 

Seal  it  to  us  with  the  rich  gifts  of  Thine  hand 

And  the  joyous  blessing  of  Thy  mouth. 

We  are  guilty  and  polluted,  O  God, 

In  spirit,  in  heart,  and  in  flesh. 

In  thought,  in  word,  in  act, 

We  are  hard  in  Thy  sight  in  sin. 

Put  Thou  forth  to  us  the  power  of  Thy  love, 

Be  Thou  leaping  over  the  mountains  of  our  transgressions, 

And  wash  us  in  the  true  blood  of  conciliation. 

Like  the  down  of  the  mountain,  like  the  lily  of  the  lake. 

In  the  steep  path  of  our  common  calling, 

Be  it  easy  or  uneasy  to  our  flesh. 

He  it  bright  or  dark  for  us  to  follow, 

Thine  own  perfect  guidance  be  upon  us. 

Be  Thou  a  shield  to  us  from  the  wiles  of  the  deceiver, 

From  the  arch-destroyer  with  his  arrows  pursuing  us, 

And  in  each  secret  thought  our  minds  get  to  weave. 

Be  Thou  Thyself  on  our  helm  and  at  our  sheet. 


24  ACHAINE 

Ge  bhiodh  madruich,  us  gadruich  gar  sgaradh  bho'n  chro, 

Biodh  Aoghar  crodha  na  gloir  air  ar  sgath. 

Ge  be  cuis  no  cion-fatb  no  cion-sgeoil 

Bbios  gu  leireadli  no  leoin  thoir  n'  ar  dail. 

No  bheir  fianuis  n'  ar  n-aghaidh  fa-dheoidh, 

Taobh  tball  abbuinn  mhor  an  dubh-sgail. 

O  duabharaieh  thusa  sin  oimn. 

Us  as  ar  cridbe  dean  fhogradh  gu  brath. 

Nis  db"  an  Athair  a  cbruthaich  gach  creubh, 

Nis  db"  an  Mhac  a  phaigh  eirig  a  sbloigb. 

Nis  dli"  an  Spiorad  an  Comh-fhurtair  treun  :— 

Bi  d'  ar  dion  us  d'  ar  seun  bbo  gach  leon. 

Bi  mu  thus  us  mu  dheireadh  ar  reis, 

Bi  toir  dhuinn  a  bhi  seinn  ann  an  gloir. 

Ann  an  sith,  ann  am  fois,  ann  an  reit, 

far  nach  silear  an  deur,  far  naeli  eugar  ni  's  mo. 

Far  nach  silear  an  deur,  far  nach  eugar  ni  's  mo. 


INVOCATIONS  25 

Though  dogs  and  thieves  would  reive  us  from  the  fold, 
lie  Thou  the  strong  Shepherd  of  glory  near  us. 
Whatever  matter  or  cause  or  propensity, 
That  would  bring  to  us  grief,  or  pains,  or  wounds. 
Or  that  would  bear  witness  against  us  at  the  last, 
On  the  other  side  of  the  great  river  of  dark  shadows, 
Oh  !  do  Thou  obscure  it  from  our  eyes, 
And  from  our  hearts  drive  it  for  ever. 

Now  to  the  Father  who  created  each  creature. 

Now  to  the  Son  who  paid  ransom  for  His  people. 

Now  to  the  Holy  Spirit,  Comforter  of  might : — 

Shield  and  sain  us  from  every  wound  ; 

He  about  the  beginning  and  end  of  our  race. 

Be  giving  us  to  sing  in  glory, 

In  peace,  in  rest,  in  reconciliation, 

Where  we  shall  shed  no  tear,  where  we  shall  die  no  more. 

Where  we  shall  shed  no  tear,  where  we  shall  die  no  more. 


ACHA1NE 


UIRNIGH 


[8] 


DHIA, 

Ann  mo  ghniamh, 

Ann  mo  bhriathar, 

An  mo  mhiann, 

Ann  mo  chiall, 

Ann  an  riarachd  mo  chail, 

Ann  mo  shuain, 

Ann  mo  bhruail, 

Ann  mo  chluain, 

Ann  mo  smuain, 

Ann  mo  chridh  agus  m'anam  a  ghnath, 

Biodh  an  Oigh  bheannaichte,  Moire, 

Agus  Ogan  geallaidh  na  glorach  a  tamh, 

O  ann  mo  chridh  agus  m'anam  a  ghnath, 
Biodh  an  Oigh  bheannaichte,  Moire, 
Agus  Ogan  cubhraidh  na  glorach  a  tamh. 


INVOCATIONS 


A  PRAYER 

O  God, 

In  my  deeds, 

In  my  words, 

In  my  wishes, 

In  my  reason, 

And  in  the  fulfilling  of  my  desires, 

In  my  sleep, 

In  my  dreams, 

In  my  repose, 

In  my  thoughts, 

In  my  heart  and  soul  always, 

May  the  blessed  Virgin  Mary, 

And  the  promised  Branch  of  Glory  dwell, 
Oh  !  in  my  heart  and  soul  always, 
May  the  blessed  Virgin  Mary, 
And  the  fragrant  Branch  of  Glory  dwell. 


28 


ACHA1NE 


DU AN  NA  MUTHAIRN 

RICH  na  gile, 

A  Righ  na  greine, 
A  Righ  na  riime, 
A  Righ  na  reula, 
A  Righ  na  crinne, 
A  Righ  na  speura, 
Is  aluinn  do  ghnuis, 
A  luh  eibhinn. 

Da  lub  shioda 
Shios  ri  d'  leasraich 
Mhinich,  chraicich  : 
Usgannan  buidhe 
Agus  dolach 
As  gach  sath  dhiubli. 


[91 


INVOCATIONS  29 


RUNE  OF  THE  MUTHAIRN 

Thou  King  of  the  moon, 
Thou  King  of  the  sun, 
Thou  King  of  the  planets, 
Thou  King  of  the  stars, 
Thou  King  of  the  globe, 
Thou  King  of  the  sky, 
Oh  !  lovely  Thy  countenance, 
Thou  beauteous  Beam. 

Two  loops  of  silk 

Down  by  thy  limbs, 

Smooth-skinned ; 

Yellow  jewels 

And  a  handful 

Out  of  every  stock  of  them. 


30 


ACHAIXE 


BEANNAICH, 


A  THRIATH  NAM  FLATH-FIAE     [10] 

EANNAICH,  a  Thriath  nam  fiath-fial, 
Mi  fein  s  gach  sion  a  ta  na  m'  choir, 
Beannaich  mi  na  m'uile  ghniamh, 
Dean  mi  tearuinte  ri  m'bheo, 

Dean  mi  tearuinte  ri  m'blieo. 


Bho  gach  gruagach  us  ban-sith, 
Blio  gach  mi-run  agus  bron, 
Bho  gach  glaistig  us  ban-nigh, 
Gach  luch-sith  agus  luch-feoir. 

Gach  luch-sith  agus  luch-feoir. 


Bho  gach  fuath  bhiodh  feadh  nam  beann 
Bho  gach  greann  bhiodh  teann  da  m'thoir, 
Bho  gach  uruisg  measg  nan  gleann, 
Teasruig  mi  gu  ceann  mo  lo, 

Teasruig  mi  gu  ceann  mo  lo. 


INVOCATIONS  31 


BLESS,  O  CHIEF  OF  GENEROUS  CHIEFS 

Bless,  O  Chief  of  generous  chiefs, 
Myself  and  everything  anear  me, 
Bless  me  in  all  my  actions, 
Make  Thou  me  safe  for  ever, 

Make  Thou  me  safe  for  ever. 

From  every  brownie  and  ban-shee, 
From  every  evil  wish  and  sorrow, 
From  every  nymph  and  water-wraith, 
From  every  fairy-mouse  and  grass-mouse, 

From  every  fairy-mouse  and  grass-mouse. 

From  every  troll  among  the  hills, 
From  every  siren  hard  pressing  me. 
From  every  ghoul  within  the  glens, 
Oh  !  save  me  till  the  end  of  my  day. 

Oh  !  save  me  till  the  end  of  my  day. 


ACHAINE 


SOLUS-IUIL  NA  SIORRUIDHEACHD 


[11] 


HEr  thug  mis  a  fois  na  h-oidhch  an  raoir 
Chon  solus  aoibh  an  la  an  diugh, 
Bith  da  mo  thoir  bho  sholus  ur  an  la  an  diugli, 
Chon  solus  iul  na  siorruidheachd, 

O  !  bho  sholus  ur  an  la  an  diugh, 
Gu  solus  iul  na  siorruidheachd. 


INVOCATIONS 


THE  GUIDING  LIGHT  OF  ETERNITY 

O  God,  who  broughtst  me  from  the  rest  of  last  night 
Unto  the  joyous  light  of  this  Thy  day, 
He  Thou  bringing  me  from  the  new  light  of  this  Thy  day 
Unto  the  guiding  light  of  eternity. 

Oh  !  from  the  new  light  of  this  Thy  day 

Unto  the  guiding  light  of  eternity. 


34 


ACHAINE 


ACHANAIDH  GRAIS  [12] 

A  mi  lubadh  mo  ghlun 

An  sul  an  Athar  a  chruthaich  mi, 
An  sul  a  Mhic  a  cheannaich  mi, 
An  sul  a  Spioraid  a  ghlanaich  mi, 
Le  gradh  agus  run. 

Doirt  a  nuas  oirnn  a  Hathas 
Trocair  shuairce  do  mhathas  ; 
Fhir  than  uachdar  na  Cathair, 
Dean-sa  tathamas  ruinn. 


Tabhair  duinn,  a  Shlanear  Aigh, 

Eagal  De,  gaol  De,  agus  gradh. 

Us  toil  De  dheanamh  air  talamh  gach  re, 

Mar  ni  ainghlich  us  naoimhich  air  neamh, 

Gach  la  agus  oidhche  thoir  duinn  do  sheimh, 

Gach  la  agus  oidhche  thoir  duinn  do  sheimh. 


INVOCATIONS  85 


A  PRAYER  FOR  GRACE 

I  am  bending  my  knee 
In  the  eye  of  the  Father  who  created  me, 
In  the  eye  of  the  Son  who  died  for  me, 
In  the  eye  of  the  Spirit  who  cleansed  me, 
In  love  and  desire. 

Pour  down  upon  us  from  heaven 
The  rich  blessing  of  Thy  forgiveness  ; 
Thou  who  art  uppermost  in  the  City, 
Be  Thou  patient  with  us. 

Grant  to  us,  Thou  Saviour  of  Glory, 

The  fear  of  God,  the  love  of  God,  and  His  affection, 

And  the  will  of  God  to  do  on  earth  at  all  times 

As  angels  and  saints  do  in  heaven. 

Each  day  and  night  give  us  Thy  peace. 

Each  day  and  night  give  us  Thy  peace. 


36 


ACHAINE 


ACHANAIDH  COMHNADH 


[13] 


HO  is  tu  is  Buachaill  thar  an  treuid 

I  main  fein  sinn  do  chleidh  's  do  chaimir, 
Seun  sinn  fo  do  bhrot  riomhach  reidh, 
A  Sgeith  dhidinn  dion  ri  'r  mairionn. 

Hisa  do  clilaidli  cruaidh,  cosgarra, 
Chon  sinne  dhion  a  irinn  arrais, 
Bho  fhigeirich  us  bho  fheadaine  frinne  fuara. 
S  bho  dheathach  ruadh  an  aigeil. 


M'  anam  an  urrachd  an  Ard  Righ, 
Micheil  munacli  an  comhdhail  m'anama. 


INVOCATIONS 


PRAYER  FOR  PROTECTION 

As  Thou  art  the  Shepherd  over  the  Hock 
Tend  Thou  us  to  the  cot  and  the  fold, 
Sain  us  beneath  Thine  own  glorious  mantle, 

Thou  Shield  of  protection,  guard  us  for  ever. 

He  Thou  a  hard  triumphant  glave 
To  shield  us  securely  from  wicked  hell. 
From  the  fiends  and  from  the  stieve  snell  gullies, 
And  from  the  lurid  smoke  of  the  abyss. 

My  soul  is  in  the  trustanee  of  the  High  King, 
Michael  the  poAverful  is  in  charge  of  my  sold. 


38 


ACHAINE 


EOSAI  BU  CHOIR  A  MHOLADH 


[14] 


The  reciter  said  that  this  poem  was  composed  by  a  woman  in  Harris.  She  was 
afflicted  with  leprosy,  and  was  removed  from  the  community  on  the  upland  to  dwell 
alone  on  the  sea-shore,  where  she  lived  on  the  plants  of  the  plains  and  on  the  shell- 
fish of  the  strand.  The  woman  bathed  herself  in  the  liquid  in  which  she  had  boiled 
the  plants  and  shell-fish.  All  her  sores  became  healed  and  her  rlesh  became  new — 
probably  as  the  result  of  the  action  of  the  plants  and  shell-fish. 
Leprosy  was  common  everywhere  in  medieval  times. 
In  Shetland  the  disease  continued  till  towards  the  end  of 
last  century.  Communities  erected  lazar-houses  to  safe- 
guard themselves  from  persons  afflicted  with  leprosy. 
Liberton,  now  a  suburb  of  Edinburgh,  derives  its  name 
from  a  lazaretto  having  been  established  there. 

The  shrine  of  St.   James  of  Compostello  in  Spain  was 

U  cho  fus  a  dh'  Iosa 
An  crann  crion  uradh 
'S  an  crann  ur  a  chrionadh, 
Na'm  b'e  run  a  dheanadh. 

Eosai !  Eosai !  Eosai ! 

Eosai  'bu  choir  a  mholadh. 

Ni  bheil  lus  an  lar 
Nach  bheil  Ian  d'a  thoradh, 
Ni  bheil  cruth  an  traigh 
Nach  bheil  Ian  d'a  shonas. 

Eosai !  Eosai !  Eosai ! 

Eosai  'bu  choir  a  mholadh. 


Ni  bheil  creubh  am  fairge, 
Ni  bheil  dearg  an  abhuinn, 


INVOCATIONS  39 


JESU  WHO  OUGHT  TO  BE  PRAISED 

famous  for  the  cure  of  leprosy.  Crowds  of  leper  pilgrims  from  the  whole  of 
Christendom  resorted  to  this  shrine,  and  many  of  them  were  healed  to  the  glory  of 
the  Saint  and  the  enrichment  of  his  shrine.  In  their  gratitude,  pilgrims  offered 
costly  oblations  of  silks  and  satins,  of  raiments  and  vestments,  of  silver  and  gold, 
of  pearls  and  precious  stones,  till  the  shrine  of  St.  James  of  Compostello  became 
famous  throughout  the  world.  The  bay  of  Compostello  was  famed  for  fish  and 
shell-fish,  and  the  leper  pilgrims  who  came  to  pray  at  the  altar  of  the  Saint  and 
to  bestow  gifts  at  his  shrine  were  fed  on  those  and  were  healed — according  to  the 
belief  of  the  period,  by  the  miraculous  intervention  of  the  Saint.  As  the  palm 
was  the  badge  of  the  pilgrims  to  Jerusalem,  the  scallop-shell  was  the  badge  of 
the  pilgrims  to  Compostello  : — 

'My  sandal  shoon  and  scallop-shell.' 

It  were  as  easy  for  .lesu 
To  renew  the  withered  tree 
As  to  wither  the  new 
AVere  it  His  will  so  to  do. 

.lesu  !  Jesu  !  Jesu  ! 

Jesu  who  ought  to  be  praised. 

There  is  no  plant  in  the  ground 
But  is  full  of  His  virtue. 
There  is  no  form  in  the  strand 
But  is  full  of  His  blessing. 

Jesu  !  Jesu  !  Jesu ! 

Jesu  who  ought  to  be  praised. 

There  is  no  life  in  the  sea, 
There  is  no  creature  in  the  river. 


ACHAINE 

Ni  bheil  cail  an  fliailbhe. 

Nach  bheil  dearbh  da  mhaitheas. 

Eosai !  Eosai !  Eosai ! 

Eosai  'bu  choir  a  mholadh. 

Ni  bheil  ian  air  sgeith 
Ni  bheil  reul  an  adhar, 
Ni  bheil  sian  fo'n  ghrein. 
Naeh  tog  sgenl  da  mhaitheas. 

Eosai !  Eosai !  Eosai ! 

Eosai  'bu  choir  a  mholadh. 


INVOCATIONS 

There  is  naught  in  the  firmament, 
But  proclaims  His  goodness. 

Jesu  !  Jesu  !  Jesu  ! 

.Tesu  who  ought  to  be  praised. 

There  is  no  bird  on  the  wing, 
There  is  no  star  in  the  sky, 
There  is  nothing  beneath  the  sun, 
But  proclaims  His  goodness. 

Jesu  !  Jesu  !  Jesu  ! 

Jesu  who  ought  to  be  praised. 


ACHAINE 


CARRAIG  NAN  AL 


[15] 


The  old  man  from  whom  this  piece  was  taken  down  said 
that  in  his  boyhood  innumerable  hymns  and  fragments  of 
ymns  of  this  nature  were  common  throughout  the  isles  of 

IR  Carraig  nan  al, 

Sith  Plieadail  us  Phail, 
Sheumais  us  Eoin  na  baigh, 
Us  na  Ian  ionraic  Oigh, 
Na  Ian  ionraic  Oigh. 

Sith  A  thai-  an  aigh, 
Sith  Chriosda  na  pais, 
Sith  Spiorad  nan  gras, 
Duinn  fein  us  do  'n  al  ta  og, 

Duinn  fein  us  do  *n  al  ta  og. 


NVOCATIONS 


THE  ROCK  OF  ROCKS 

Barra.  When  strangers  began  to  come  in  they  derided  the  old  people  and 
their  old  lore  and  their  old  ways,  and  the  younger  generations  neglected  the 
ways  of  their  fathers,  alike  the  questionably  and  the  unquestionably  good. 

On  the  Rock  of  rocks, 
The  peace  of  Peter  and  Paul, 
Of  James  and  John  the  beloved, 
And  of  the  pure,  perfect  Virgin, 
The  pure  perfect  Virgin. 

The  peace  of  the  Father  of  peace, 
The  peace  of  the  Christ  of  pasch, 
The  peace  of  the  Spirit  of  grace, 
To  ourselves  and  to  our  children, 
Ourselves  and  our  children. 


14 


ACHAINE 


SORCHAR  NAN  REUL  [16] 

EUCH  Sorchar  nan  reul, 
Air  corblia  nan  neul,  [corra-bheinn 

Agus  ceolra  nan  speur, 
Ri  luaidh  dha. 

hinn  le  caithrim  a  nuas, 
Bho  an  Atliair  tha  shuas, 
Clar  agus  farcha  nan  duan, 
Ri  seirm  dha. 

Chriosd  a  chomairc  mo  ruin, 
Com  nach  togainn  do  chliu  ! 
Ainglich  us  naomhaich  chiuil, 
Ri  luaidh  dhut. 

A  Mhic  Mhoire  nam  buadh, 
Is  fioire  finne-gliile  snuadh, 
Liom  bu  shon  a  blii  an  cluan, 
Do  shaoibhreis. 

A  Chriosda  mo  chaoimhe. 
A  Chriosda  Chro-naoimhe, 
Bithim  gach  la  agus  oidhche. 
Ri  luaidh  ort. 


INVOCATIONS 


THE  LIGHT  NER  OF  THE  STARS 

Behold  the  Lightner  of  the  stars, 
On  the  crests  of  the  clouds,     [crested  mountain  clouds 
And  the  choralists  of  the  sky, 
Lauding  Him. 

Coming  down  with  acclaim. 
From  the  Father  above, 
Harp  and  lyre  of  song, 
Sounding  to  Him. 

Christ,  Thou  refuge  of  my  love, 
Why  should  not  I  raise  Thy  fame  ! 
Angels  and  saints  melodious 
Singing  to  thee. 

Thou  Son  of  the  Mary  of  graces, 
Of  exceeding  white  purity  of  beauty, 
Joy  were  it  to  me  to  be  in  the  fields 
Of  Thy  riches. 

O  Christ,  my  beloved. 
O  Christ  of  the  Holy  Blood, 
By  day  and  by  night 
I  praise  Thee. 


16 


ACHAINE 


CROIS  NAN  NAOMH  AGUS  NAN  AINGEAL      [17] 


HOIS  nan  naomli  agus  nan  aingeal  Horn. 
I31io  fhrois  m'  aodain  <ni  faobhar  mo  blionn. 


A  Mhicheil  mbil,  a  Mboire  ghloracli, 
A  Bhride  mbin  nan  dualan  oracb, 
Dionaibb  mi  's  a  cbolunn  bbronach, 
Dionadb  Tri  mi  air  sligh  na  coracb. 
O  !  Tri  mi  air  sligb  na  coracb. 


Dionaibb  mi  s  a  cboicb-anama  bhocbd, 
Dionaibb  mi  's  mi  cbo  diblidb  nocbd, 
Dionaibb  mi  air  sligh  gun  loclid,  [li 

Dionadh  Tri  air  mo  tin  a  nocbd. 
O  !  Tri  air  mo  tin  a  nocbd. 


INVOCATIONS  47 


THE   CROSS  OF   THE   SAINTS  AND   THE   ANGELS 

The  cross  of  the  saints  and  of  the  angels  with  me 
From  the  top  of  my  face  to  the  edge  of  my  soles. 


O  Michael  mild,  O  Mary  of  glory, 
O  gentle  Bride  of  the  locks  of  gold, 
Preserve  Ye  me  in  the  weakly  body, 
The  Three  preserve  me  on  the  just  path. 

Oh  !  Three  preserve  me  on  the  just  path. 

Preserve  Ye  me  in  the  soul-shrine  poor. 
Preserve  Ye  me,  and  I  so  weak  and  naked, 
Preserve  Ye  me  without  offence  on  the  way,  [sea 

The  preservation  of  the  Three  upon  me  to-night. 
Oh  !  the  Three  to  shield  me  to-night. 


ACHAINE 


AN  T-AINGHEAL   DION  A  [18] 

INGHIL  Dhe  a  fhuair  mo  churam 

Bho  Athair  cumh  na  trocaireachd,  [cur 

Ciobaireachd  caon  cro  nan  naomh 
Dheanamh  dlia  mo  thaobh  a  nochd, 


Fuad  uam  gach  buar  us  cunnart 
Cuart  mi  air  cuan  na  dobhachd, 
Anns  a  chunglait,  chaimleit,  chumhan 
Cum  mo  clnirach,  fein  an  comhnuidh. 


Bi  na  do  lasair  leith  romham, 

Bi  na  do  reuil  iuil  tharam, 

Bi  na  do  ro  reidh  fotham, 

Us  na  do  cbiobair  caomh  mo  dheogbann, 

An  diugh,  an  nochd  agus  gu  suthann. 


Tha  mi  sgitli  us  mi  air  m'  aineol, 
Treoraich  mi  do  tliir  nan  aingheal. 
Liom  is  tim  a. bin  dol  dachaidh 
Do  chuirt  Chriosd,  do  shith  nam  Hatlni 


INVOCATIONS 


THE   GUARDIAN   ANGEL 


Thou  angel  of  God  who  hast  charge  of  me 

From  the  dear  Father  of  mercifulness,  [mighty 

The  shepherding  kind  of  the  fold  of  the  saints 

To  make  round  about  me  this  night, 

Drive  from  me  every  temptation  and  danger, 
Surround  me  on  the  sea  of  unrighteousness, 
And  in  the  narrows,  crooks,  and  straits 
Keep  thou  my  coracle,  keep  it  always. 

Be  thou  a  bright  flame  before  me, 
Be  thou  a  guiding  star  above  me, 
Be  thou  a  smooth  path  below  me, 
And  be  a  kindly  shepherd  behind  me, 
To-day,  to-night,  and  for  ever. 

I  am  tired  and  I  a  stranger, 

Lead  thou  me  to  the  land  of  angels, 

For  me  it  is  time  to  go  home 

To  the  court  of  Christ,  to  the  peace  of  heaven. 


50 


ACHA1NE 


RUIN 

ABHRAM  gach  la  a  reir  do  cheartais, 
Gach  la  taisbim  do  smachd,  a  Dhe, 
Labhram  gach  la  a  reir  do  reachd-sa, 
Gach  la  us  oidhche  bithim  toigh  riut  fein. 

Gach  la  cunntam  fath  do  throcair, 
Toirim  gach  la  dha  do  nosda  speis, 
Gach  la  tionnsgam  fein  dhut  oran, 
Teillim  gach  la  do  ghloir,  a  Dhe. 

Beirim  gach  la  gaol  dhut,  Iosa, 
Gach  oidhche  nithim  da  reir, 
Gach  la  's  oidhche,  duar  us  soillse, 
Luaidhim  do  chaoimhneas  dhomh,  a  Dhe. 


[19] 


INVOCATIONS  51 


DESIRES 

May  I  speak  each  day  according  to  Thy  justice, 
Each  day  may  I  show  Thy  chastening,  O  God, 
May  I  speak  each  day  according  to  Thy  wisdom, 
Each  day  and  night  may  I  be  at  peace  Avith  Thee. 

Each  day  may  I  count  the  causes  of  Thy  mercy, 
May  I  each  day  give  heed  to  Thy  laws, 
Each  day  may  I  compose  to  Thee  a  song, 
May  I  harp  each  day  Thy  praise,  O  God. 

May  I  each  day  give  love  to  Thee,  Jesu, 
Each  night  may  I  do  the  same, 
Each  day  and  night,  dark  and  light, 
May  I  laud  thy  goodness  to  me,  O  God. 


52 


ACHAINE 


ORA  CEARTAIS 


[20] 


Proverbs  anent  law  and  justice  abound  in  Gaelic,  as  : — '  Is  cam  agus  is  direach  an 
lagh  ' : — Crooked  and  straight  is  the  law.  '  Bheir  buidire  breith  ach  co  bheir  ceartas  ? ' 
— A  witling  may  give  judgment,  but  who  will  give  justice?  '  Colach  ri  ceart  a 
mhadaidh-ruaidh,  lugach,  liugach,  lamalach  ' — Like  the  justice  of  the  fox,  crooked, 
cunning,  corrupt. 

The  administration  of  law  and  justice  throughout  the  Highlands  and  Islands  has 
been  inadequate — men  being  too  often  appointed  to  administer  justice  not  from 
their  fitness  but  from  their  influence.  Probably  the  feeling  of  distrust  engendered 
by  this  absence  of  even-handed  justice  evoked  these  poems  from  the  consciousness 
of  the  people  and  led  them  to  appeal  their  cause  to  a  Higher  Court. 

The  litigant  went  at  morning  dawn  to  a  place  where  three  streams  met.  And 
as  the  rising  sun  gilded  the  mountain  crests,  the  man  placed  his  two  palms  edgeways 
together  and  filled  them  with  water  from  the  junction  of  the  streams.  Dipping  his 
face  into  this  improvised  basin,  he  fervently  repeated  the  prayer,  after  which  he 


ONNLAIDH  mise  m'  aodann 
'S  na  naodh  gatha  greine, 
Mar  a  dh'  ionnlaid  Moire  a  Mac 
Am  bainne  brae  na  breine. 


Gaol  a  bhi  na  m'  aodann, 
Caomh  a  bhi  na  m'  ghnuis, 
Caora  meala  na  mo  theanga, 
M'  anail  mar  an  tuis. 

Is  dubh  am  bail  nd  thall, 
Is  dubh  daoine  th'  ann, 
Is  mis  an  eala  bhan, 

Banruinn  os  an  ceann. 

Falbhaidh  mi  an  ainme  Dhe, 
An  riochd  feidh,  an  riochd  each. 
An  riochd  nathrach,  an  riochd  righ, 
Is  treasa  Horn  fin  na  le  each  neacli. 


INVOCATIONS 


INVOCATION  FOR  JUSTICE 

made  his  way  to  the  court,  feeling  strong  in  the  justice  of  his  cause.  On  entering 
the  court  and  on  looking  round  the  room,  the  applicant  for  justice  mentally,  some- 
times in  an  undertone,  said — 

'  Dhe,  seun  an  teach  God  sain  the  house 

Blio  steigh  gu  fraidli  ;  From  site  to  summit ; 

M'  fheart  os  cinn  gach  neach,  My  word  above  every  person, 

Feart  gach  neach  fo  m'  thraigh.'  The  word  of  every  person  below  my  foot. 

The  ceremonies  observed  in  saying  these  prayers  for  justice,  like  those  observed 
on  many  similar  occasions,  are  symbolic.  The  bathing  represents  purification ;  the 
junction  of  three  streams,  the  union  of  the  Three  Persons  of  the  Godhead  ;  and 
the  spreading  rays  of  the  morning  sun,  divine  grace.  The  deer  is  symbolic  of 
wariness,  the  horse  of  strength,  the  serpent  of  wisdom,  and  the  king  of  dignity. 

I  will  wash  my  face 

In  the  nine  rays  of  the  sun, 

As  Mary  washed  her  Son 

In  the  rich  fermented  milk. 

Love  be  in  my  countenance, 
Benevolence  in  my  mind, 
Dew  of  honey  in  my  tongue, 
My  breath  as  the  incense. 

Black  is  yonder  town, 
Black  are  those  therein, 
I  am  the  white  swan, 
Queen  above  them. 

I  will  travel  in  the  name  of  God, 

In  likeness  of  deer,  in  likeness  of  horse, 

In  likeness  of  serpent,  in  likeness  of  king, 

Stronger  will  it  be  with  me  than  with  all  persons. 


54 


ACHAINE 


ORA  CEARTAIS 

HE,  tha  mi  liuthail  m'  aodainn, 
Anns  na  naodh  gatha  greine, 
Mar  a  liuthail  Moire  a  Mac, 
Am  bainne  brae  breine. 

Meilc  a  bin  na  m'  aodann, 
Maon  a  bin  na  m'  ghnuis, 
Mire  meala  na  mo  theanga, 
M'  anail  mar  an  tuis. 


[21] 


Is  duibh  an  taigh  ud  tliall, 
Is  duibhe  daoine  a  th'  ann, 
[s  mis  an  eala  blian, 

Banruhm  os  an  ceann. 


Falbhaidh  mi  an  ainme  Dhia. 
An  riochd  fiadh,  an  riochd  each, 
An  riochd  nathar,  an  riochd  righ, 
Is  cathar  mi  na  gach  neach. 


INVOCATIONS 


INVOCATION  FOR  JUSTICE 

God,  I  am  bathing  my  face 
In  the  nine  rays  of  the  sun, 
As  Mary  bathed  her  Son 

In  generous  milk  fermented. 

Sweetness  be  in  my  face, 
Riches  be  in  my  countenance. 
Comb-honey  be  in  my  tongue, 
My  breath  as  the  incense. 

Black  is  yonder  house, 
Blacker  men  therein, 
I  am  the  white  swan, 
Queen  over  them. 

I  will  go  in  the  name  of  God, 
In  likeness  of  deer,  in  likeness  of  horse, 
In  likeness  of  serpent,  in  likeness  of  king, 
More  victorious  am  I  than  all  persons. 


ACHAINE 


ORA  BUAIDH 


[22] 


ONNLAIDH  mi  m  aodann 
'S  na  naoi  gatha  greine, 
Mar  a  dh'  ionnlaid  Moir  a  Mac, 
Am  bainne  bragh  na  breine. 

Mil  a  bhi  na  m'  bheul, 
Seirc  a  bhi  na  m'  aodann, 
An  gaol  thug  Moire  dha  Mac 

Bhi  an  cridhe  gach  cairc  domhsa. 

Gu  'm  bu  suileach,  cluasach,  briathrach  l)h 
Da  m'  riarachadh,  us  da  m'  neartachadh, 
Gu  'm  bu  dall,  bodhar,  balbh,  sion  sior, 
Mo  luchd  tair  us  mo  luchd  taimhlis. 

Teanga  Chalum-chille  na  mo  cheann, 
Agall  Chalum-chille  na  mo  chainn, 
Foisneachd  Mhic  bhuadhaich  nan  gras 
Dhol  thugam-sa  an  lathair  sluaigh. 


INVOCATIONS 


PRAYER  FOR  VICTORY 

I  bathe  my  face 

In  the  nine  rays  of  the  sun. 

As  Mary  bathed  her  Son 

In  the  rich  fermented  milk. 

Honey  be  in  my  mouth, 
Affection  be  in  my  face, 
The  love  that  Mary  gave  her  Son 

Be  in  the  heart  of  all  flesh  for  me. 

All-seeing,  all-hearing,  all-inspiring  may  God  be. 
To  satisfy  and'to  strengthen  me, 
Blind,  deaf,  and  dumb,  ever,  ever  be 
My  contemners  and  my  mockers. 

The  tongue  of  Columba  in  my  head, 
The  eloquence  of  Columba  in  my  speech, 
The  composure  of  the  Victorious  Son  of  grace 
Go  in  me  to  the  presence  of  the  multitude. 


ACHAINE 


AN  LIUTHAIL  [23] 

A  mi  liuthail  m'  aodainn 
An  caora  caon  na  greine, 
Mar  a  liuthail  Moire  Criosd 
Am  bainne  miamh  na  h-Eiphit. 

Meilc  bhi  na  mo  bhial, 

Ciall  bhi  na  mo  chainn, 

An  gaol  thug  Moire  mhin  dha  Mac 

Bhi  an  cridhe  gaeh  cairc  dhomhsa. 


Gradh  Chriosd  am  chom, 

Cruth  Chriosd  am  chomhnadh, 

Cha  'n  eil  am  muir  no  'm  fonn 

Na  bheir  buaidh  air  Righ  an  Domhnuieli 

Bas  Bhride  ma  in'  mhuineal, 
lias  Mhuire  ma  m'  bhraghad, 
Bas  Mhicheil  dha  m'  liuthail, 
Bas  Chriosda  dha  m'  thearnadh. 


Doigh  eile — 

Bith  a  bhith  na  m'  bheuil, 
Ceil  a  bhith  na  m'  chainn, 
Bias  na  sile  na  mo  bhile 
Gon  an  till  mi  nail. 


INVOCATIONS 


THE  LUSTRATION 


I  am  bathing  my  face 
In  the  mild  rays  of  the  sun, 
As  Mary  bathed  Christ 
In  the  ricli  milk  of  Egypt. 

Sweetness  be  in  my  mouth. 
Wisdom  be  in  my  speech, 
The  love  the  fair  Mary  gave  her  Son 
Be  in  the  heart  of  all  flesh  for  me. 

The  love  of  Christ  in  my  breast, 

The  form  of  Christ  protecting  me. 

There  is  not  in  sea  nor  on  land 

That  can  overcome  the  King  of  the  Lords  Day. 

The  hand  of  Bride  about  my  neck, 
The  hand  of  Mary  about  my  breast, 
The  hand  of  Michael  laving  me, 
The  hand  of  Christ  saving  me. 


Variant — 

Force  be  in  my  mouth, 
Sense  be  in  my  speech, 
The  taste  of  nectar  on  my  lips 
Till  I  return  hither. 


60 


ACHAINE 


ORA  BOISILIDH 


[24] 


taken  clown  at  Creagorry,  Benbecula,  on  the  Kith  of  December 
1S72,  from  Janet  Campbell,  nurse,  Lochskiport,  South  Uist.  The 
reciter  had  many  beautiful  songs  and  lullabies  of  the  nursery,  and 
many  instructive  sayings  and  fables  of  the  animal  world.  These 
she  sang  and  told  in  the  most  pleasing  and  natural  manner,  to  the 
delight  of  her  listeners.  Birds  and  beasts,  reptiles  and  insects, 
whales  and  fishes  talked  and  acted  through  her  in  the  most  amusing 


OISILEAG  air  h-aois, 

Boisileag  air  h-fhas, 
Boisileag  air  h-ugan, 
Tuilim  air  a  cliail. 

Air  a  chuid  an  chugan  dhut, 
Gruidhim  agus  cal ; 

Air  a  chuid  an  ghabhail  dhut, 
Meal  us  bainne  blath. 


Air  a  chuid  an  chomaidh  dhut, 

Omhan  agus  ais ; 
Air  a  chuid  an  chobhartaich 

Le  bogha  agus  gais. 

Air  a  chuid  an  uidheam  dhut, 
Uibhean  buidhe  Chasg ; 

Air  a  chuid  an  chuileagan, 
M'  ulaidh  agus  m'  agh. 

Air  a  chuid  an  chuilm  dliut, 

Uilim  agus  can  ; 
Air  a  chuid  an  chuilidh  dhut, 

Cuisilin  mo  ghraidh. 


INVOCATIONS  61 


BATHING  PRAYER 

manner,  and  in  the  most  idiomatic  Gaelic.  Her  stones  had  a  charm  for  children, 
and  it  was  delightful  to  see  a  small  cluster  of  little  ones  pressing  round  the  narrator, 
all  eyes,  all  ears,  all  mouth,  and  all  attention,  listening  to  what  the  bear  said  to  the 
bee,  the  fox  to  the  lamb,  the  harrier  to  the  hen,  the  serpent  to  the  pipet,  the  whale 
to  the  herring,  and  the  brown  otter  of  the  stream  to  the  silvery  grilse  of  the  current. 
Those  fair  young  heads,  now,  alas!  widely  apart,  probably  remember  some  of  the 
stories  heard  at  Janet  Campbell's  knee  better  than  those  they  afterwards  heard  in 
more  formal  schools. 

A  palmful  for  thine  age, 

A  palmful  for  thy  growth, 
A  palmful  for  thy  throat, 

A  flood  for  thine  appetite. 

For  thy  share  of  the  dainty, 

Crowdie  and  kail ; 
For  thy  share  of  the  taking, 

Honey  and  warm  milk. 

For  thy  share  of  the  supping, 

Whisked  whey  and  milk-product ; 

For  thy  share  of  the  spoil, 

With  bow  and  with  spear. 

For  thy  share  of  the  preparation, 

The  yellow  eggs  of  Easter ; 
For  thy  share  of  the  treat, 

My  treasure  and  my  joy, 

For  thy  share  of  the  feast 

With  gifts  and  with  tribute ; 
For  thy  share  of  the  treasure, 

Pulset  of  my  love. 


ACHAINE 

Air  a  chuid  an  fhaoghaid  dhut, 

Ri  aghaidh  Beinn-a-cheo  ;      [Beinn-a-ghlo  '. 
Air  a  chuid  an  fhiadhach  dhut, 

Us  riaghladh  air  sloigh. 

Air  a  chuid  an  luchairt, 

An  curtaibh  nan  righ  ; 
Air  a  chuid  a  flilathas  dhut, 

Le  mhathas  us  le  shith. 

A  chuid  nach  fas  s  a  chumhanaich, 

Gum  fas's  an  dubha-thrath  ; 
A  chuid  nach  fas  's  an  oidhche  dhiot. 

Air  dhruim  a  mheadhon  la. 

Tri  baslach 
Nan  Tri  run, 
Dha  do  chumhn 
Bho  gach  tnu, 
Sul  agus  bas ; 
Baslach  Ti  nan  dul 
Baslach  Chriosda  chumh, 
Baslach  Spiorad  numb, 

Tri-un 

Nan  gras. 


INVOCATIONS  63 

For  thy  share  of  the  chase 

Up  the  face  of  the  Beinn-a-cheo  ;     [lieinn-a-ghlo  ? 
For  thy  share  of  the  hunting 

And  the  mustering  of  hosts. 

For  thy  share  of  palaces, 

In  the  courts  of  kings  ; 
For  thy  share  of  Paradise 

With  its  goodness  and  its  peace. 

The  part  of  thee  that  does  not  grow  at  dawn, 

May  it  grow  at  eventide  ; 
The  part  of  thee  that  does  not  grow  at  night, 

May  it  grow  at  ridge  of  middle-day. 

The  three  palmfuls 

Of  the  Secret  Three, 

To  preserve  thee 

From  every  envy, 

Evil  eye  and  death  ; 

The  palmful  of  the  God  of  Life, 

The  palmful  of  the  Christ  of  Love, 

The  palmful  of  the  Spirit  of  Peace. 

Triune 

Of  Grace. 


64 


ACHATE 


DHE  STIUIR  MI 


[25] 


"vlHE  stiuir  mi  le  d'  ghliocas, 

Dhe  smachd  mi  le  d'  cheartas, 

Dhe  foir  mi  le  d'  throcair, 

Dhe  comhn  mi  le  d'  chumhachd. 

Dhe  lion  mi  le  d'  lanaclid, 
Dhe  dion  mi  le  d'  sgaileachd, 
Dhe  lion  mi  le  d'  ghrasachd, 
Air  sgath  do  Mine  Unga. 

Iosa  Criosda  a  shiol  Dhaibhidh, 
Fear-taghaich  an  teampuill, 
Uan-iobairt  a  gharaidh, 
A  bhasaich  air  mo  shon. 


INVOCATIONS  65 


GOD  GUIDE  ME 

God  guide  me  with  Thy  wisdom, 
God  chastise  me  with  Thy  justice, 
God  help  me  with  Thy  mercy, 
God  protect  me  with  Thy  strength. 

God  fill  me  with  Thy  fulness, 
God  shield  me  with  Thy  shade, 
God  fill  me  with  Thy  grace, 
For  the  sake  of  Thine  Anointed  Son. 

Jesu  Christ  of  the  seed  of  David, 
Visiting  One  of  the  Temple, 
Sacrificial  Lamb  of  the  Garden, 
Who  died  for  me. 


ACHAINE 


BEANNACHADH  CADAIL 


[2G] 


The  night  prayers  of  the  people  are  numerous.  They  are  called  by  various  names, 
as  :  '  Beannachadh  Beinge  ' — Bench-Blessing,  '  Beannachadh 
Bobhstair' — Bolster  Blessing,  'Beannachadh  Cluasaig' — Pillow 
Blessing,  '  Beannachadh  Cuaiche ' — Couch  Blessing,  '  Coich 
Chuaiche ' — Couch  Shrining, '  Altachadh  Cadail ' — Sleep  Prayer  ; 
and  other  terms.  Many  of  these  prayers  are  become  mere 
fragments  and  phrases,  supplemented  by  the  people  according 
to  their  wants  and  wishes  at  the  time. 

IODH  do  lamh  dheas,  a  Dhe,  fo  mo  cheann, 
Biodh  do  shoills,  a  Spioraid,  os  mo  chionn, 
Us  biodh  crois  nan  naodh  aingeal  tharam  sios, 
Bho  mhullach  mo  chinn  gu  iochdar  mo  bhonn, 
Bho  mhullach  mo  chinn  gu  iochdar  mo  bhonn. 

O  Ios  gun  lochd,  a  cheusadh  gort, 
Fo  bhinn  nan  olc  a  sgiursadh  Thu, 
A  liuthad  olc  a  rinn  mo  chorp  1 
Nach  urr'  mi  nochd  a  chunntachadh, 
Nach  urr'  mi  nochd  a  chunntachadh. 


A  Righ  na  fola  firinnich, 
Na  dibir  mi  a  d'  mhuinntireas, 
Na  tagair  orm  mo  mhi-cheartan, 
Us  na  di-chuimhnich  a  d'  chunntadh  mi, 
Na  di-chuimhnich  a  d'  chunntadh  mi. 


Crois  Mhoir  us  Mhicheil,  bhi  tharam  ann  an  sith, 
M'  anam  a  bhi  am  firinn,  gun  mhi-run  am  chom, 
M'  anam  a  bhi  an  sith  aig  Sorchair  na  frithe, 
Micheal  crodhal  an  codhail  m'  anama, 

Moch  agus  anmoch,  la  agus  oidhche.  Amen. 


INVOCATIONS 


SLEEP  BLESSING 

It  is  touching  and  instructive  to  hear  these  simple  old  men  and  women  in  their 
lowly  homes  addressing,  as  they  say  themselves,  '  Dia  mor  nan  dul,  Athair  nan  uile 
bheo/  the  great  God  of  life,  the  Father  of  all  living.  They  press  upon  Him  their 
needs  and  their  desires  fully  and  familiarly,  but  with  all  the  awe  and  deference  due 
to  the  Great  Chief  whom  they  wish  to  approach  and  to  attract,  and  whose  forgive- 
ness and  aid  they  would  secure.  And  all  this  in  language  so  homely  yet  so 
eloquent,  so  simple  yet  so  dignified,  that  the  impressiveness  could  not  be  greater 
in  proudest  fane. 

Be  Thy  right  hand,  O  God,  under  my  head, 

Be  Thy  light,  O  Spirit,  over  me  shining. 

And  be  the  cross  of  the  nine  angels  over  me  down, 

From  the  crown  of  my  head  to  the  soles  of  my  feet, 

From  the  crown  of  my  head  to  the  soles  of  my  feet. 

O  Jesu  without  offence,  crucified  cruelly, 
Under  ban  of  the  wicked  Thou  wert  scourged, 
The  many  evils  done  of  me  in  the  body  ! 
That  I  cannot  this  night  enumerate, 

That  I  cannot  this  night  enumerate. 

O  Thou  King  of  the  blood  of  truth, 
Cast  me  not  from  Thy  covenant, 
Exact  not  from  me  for  my  transgressions, 
Nor  omit  me  in  Thy  numbering, 

Nor  omit  me  in  Thy  numbering. 

Be  the  cross  of  Mary  and  of  Michael  over  me  in  peace, 
Be  my  soul  dwelling  in  truth,  be  my  heart  free  of  guile, 
Be  my  soul  in  peace  with  thee,  Brightness  of  the  mountains, 
Valiant  Michael,  accompany  thou  my  soul, 

Morn  and  eve,  day  and  night     May  it  be  so. 


ACHAINE 


THIGEAM  AN  DIUGH 

HIGEAM  an  diugh  an  t-Athair, 
Thigeam  an  diugh  'an  Mhac, 
higeam  an  Spiorad  neartor  naomh  ; 
higeam  an  diugh  le  Dia, 
higeam  an  diugh  le  Criosd, 
Thigeam  le  Spiorad  iocshlaint  chaomh. 

Dia,  agus  Spiorad,  agus  Ios, 
Bho  mhullach  mo  chinn, 
Gu  iochdar  mo  bhonn  ; 
Thigeam  le  mo  chliu, 
Falbham  le  mo  theasd, 
Thigeam  thugad,  Iosa — 
Iosa,  dean  mo  leasd. 


[27] 


INVOCATIONS  69 


COME  I  THIS  DAY 

Come  I  this  day  to  the  Father, 

Come  I  this  day  to  the  Son, 

Come  I  to  the  Holy  Spirit  powerful ; 

Come  I  this  day  with  God, 

Come  I  this  day  with  Christ, 

Come  I  with  the  Spirit  of  kindly  balm. 

God,  and  Spirit,  and  Jesus, 
From  the  crown  of  my  head 
To  the  soles  of  my  feet ; 
Come  I  with  my  reputation, 
Come  I  with  my  testimony, 
Come  I  to  Thee,  Jesu — 
Jesu,  shelter  me. 


70 


ACHAINE 


AN  ACHANAIDH  ANAMA 


IOS,  a  nochd, 
Aghair  nam  bochd, 
Cholann  gun  lochd, 
Dh-fhuilinn  gu  gort, 
Fo  bhinn  nan  olc, 
'S  a  cheusadh. 


Saor  mi  bho  olc, 
Saor  mi  bho  lochd, 
Caomhain  mo  chorp, 
Naomhaich  mi  nochd, 
O  Ios,  a  nochd, 
'S  na  treig  mi. 


[28] 


Bairig  domh  neart. 
Aghair  nam  feart, 
Stiuir  mi  na  d'  cheart, 
Stiuir  mi  na  d'  neart, 
O  Ios,  na  d'  neart 
Gleidh  mi. 


INVOCATIONS  71 


THE  SOUL  PLAINT 

O  Jesu  !  to-night, 
Thou  Shepherd  of  the  poor, 
Thou  sinless  person 
Who  didst  suffer  full  sore, 
By  ban  of  the  wicked, 
And  wast  crucified. 

Save  me  from  evil, 
Save  me  from  harm, 
Save  Thou  my  body, 
Sanctify  me  to-night, 
O  Jesu  !  to-night, 
Nor  leave  me. 

Endow  me  with  strength, 
Thou  Herdsman  of  might, 
Guide  me  aright, 
Guide  me  in  Thy  strength, 
O  Jesu  !  in  Thy  strength 
Preserve  me. 


72 


ACHAINE 


URNUIGH  CHADAIL 


[29] 


A  mi  cur  m'  anama  's  mo  chorp 
Air  a  chomaraig  a  nochd,  a  Dlie, 
Air  a  chomaraig,  Iosa  Criosda, 
Air  a  chomaraig,  a  Spioraid  na  firinne  reidh, 
An  Triuir  a  sheasadh  mo  chuis, 
Us  nach  cuireadh  an  cul  rium  fein, 


Thus,  Athair,  tha  caomh  agus  ceart, 
Thus,  a  Mhic,  thug  air  peacadh  buaidh, 
Thus,  a  Spioraid  Naoimhe  nam  feart, 
Da  mo  ghleidheadh  an  nochd  o  thruaigh, 
An  Triuir  a  dheanadh  mo  cheart 
Mo  ghleidheadh  an  nochd  's  gach  uair. 


INVOCATIONS 


SLEEPING   PRAYER 

I  am  placing  my  soul  and  my  body 
On  Thy  sanctuary  this  night,  O  God, 
On  Thy  sanctuary,  O  Jesus  Christ, 
On  Thy  sanctuary,  O  Spirit  of  perfect  truth, 
The  Three  who  would  defend  my  cause, 
Nor  turn  Their  backs  upon  me. 

Thou,  Father,  who  art  kind  and  just, 
Thou,  Son,  who  didst  overcome  death, 
Thou,  Holy  Spirit  of  power, 
Be  keeping  me  this  night  from  harm, 
The  Three  who  would  justify  me 
Keeping  me  this  night  and  always. 


7t 


ACHAINE 


TIUBHRADH   NAN   TRI 


[30] 


PIORAID  tiubhir  dhomh  do  phailteas, 

Athair  tiubhir  dhomh  do  ghliocas, 

Mhic  tiubhir  dhomh  na  m'  airceas, 

Iosa  fo  fhasga  do  sgeith. 

Laigheam  sios  a  nochd, 
Le  Trithinn  mo  neart, 
Le  Athair,  le  Iosa, 

Le  Spiorad  nam  feart. 


INVOCATIONS  75 


THE   GIFTS  OF   THE   THREE 

Spirit,  give  me  of  Thine  abundance, 
Father,  give  me  of  Thy  wisdom, 
Son,  give  me  in  my  need, 

Jesus  beneath  the  shelter  of  Thy  shield. 

I  lie  down  to-night, 
With  the  Triune  of  my  strength, 
With  the  Father,  with  Jesus, 
With  the  Spirit  of  might. 


7G 


ACHAINE 


URNUIGH   CHADAIL  [31] 


IOS  gun  lochd, 
A  Righ  nam  bochd, 
A  chiosadh  gort 
Fo  bhinn  nan  olc, 
Dion-s,  an  nochd, 
Bho  Iudas  mi. 

M'  anam  air  do  laimh,  a  Chriosda, 
A  Righ  na  Cathrach  Neomh, 
Is  tu  cheannaich  m'  anam,  Iosa, 
Is  tu  dh'  iobair  beatha  dhomh. 


Teasruig  mi  air  sgath  mo  sprochd, 
Air  sgath  do  phais,  do  lot  us  d'  fhala  fein, 
Us  tabhair  tearuint  mi  an  nochd 
Am  fochar  Cathair  De. 


INVOCATIONS  77 


SLEEP   PRAYER 

O  Jesu  without  sin, 
King  of  the  poor, 
Who  vvert  sorely  suhdued 
Under  ban  of  the  wicked, 
Shield  Thou  me  this  night 
From  Judas. 

My  soul  on  Thine  own  arm,  O  Christ, 
Thou  the  King  of  the  City  of  Heaven, 
Thou  it  was  who  bought'st  my  soul,  O  Jesu, 

Thou  it  was  who  didst  sacrifice  Thy  life  for  me. 

Protect  Thou  me  because  of  my  sorrow, 
For  the  sake  of  Thy  passion,  Thy  wounds,  and  Thy  blood, 
And  take  me  in  safety  to-night 
Near  to  the  City  of  God. 


78 


ACHAINE 


BEANNACHD   TAIMH 


N  ainm  an  Tighearn  Iosa, 
Agus  Spiorad  iocshlain  aigh, 
An  ainm  Athar  Israil, 
Sinim  sios  gu  tamh. 


Ma  tha  musal  na  dusal, 
Na  run  air  bith  dhomh  'n  dan, 
Dhia  fuasgail  orm  us  cuartaich  orm, 
Us  fuadaich  uam  mo  namh. 

An  ainm  Athar  priseil, 
Us  Spiorad  iocshlain  aigh, 
An  ainm  Tighearn  Iosa, 
Sinim  sios  gu  tamh. 


[32] 


Dhia,  cobhair  mi  us  cuartaich  mi, 
O  'n  uair  's  gu  uair  mo  bhais. 


INVOCATIONS 


RESTING   BLESSING 

In  name  of  the  Lord  Jesus, 
And  of  the  Spirit  of  healing  balm, 
In  name  of  the  Father  of  Israel, 
I  lay  me  down  to  rest 

If  there  be  evil  threat  or  quirk, 
Or  covert  act  intent  on  me, 
God  free  me  and  encompass  me, 

And  drive  from  me  mine  enemy. 

In  name  of  the  Father  precious, 
And  of  the  Spirit  of  healing  balm, 
In  name  of  the  Lord  Jesus, 
I  lay  me  down  to  rest. 


God,  help  me  and  encompass  me, 

From  this  hour  till  the  hour  of  my  death. 


so 


ACHAINE 


COISRIG  CADAIL 

UIGHIM  sios  an  nochd 
Le  Muire  min  's  le  Mac, 
Le  Micheal  finn-gheal, 
'S  le  Bride  fo  brat. 

Luighim  sios  le  Dia, 
Us  luighidh  Dia  lium, 
Cha  luigh  mi  sios  le  Briain, 
'S  cha  luigh  Briain  lium. 


[33] 


A  Dhe  nam  bochd, 
Feir  orm  an  nochd, 
Na  treig  mi  tort, 
A  t-ionndastaigh. 

Aig  meuid  nan  lot 
A  reub  mi  ort, 
Cha  leir  omh  nochd 
An  cunntachadh. 


A  Righ  na  fola  firinnich, 
Na  dichuimhn  mi  na  d'  thuinneachadh, 
Na  tagair  mi  's  na  mi-cheartan, 
Na  dibir  mi  na  d'  chruinneachadh. 
O  na  d'  chruinneachadh  ! 


INVOCATIONS  81 


SLEEP  CONSECRATION 

I  lie  down  to-night 

With  fair  Mary  and  with  her  Son, 

With  pure-white  Michael, 

And  with  Bride  beneath  her  corslet. 

I  lie  down  with  God, 
And  God  will  lie  down  with  me, 
I  will  not  lie  down  with  Satan, 
Nor  shall  Satan  lie  down  with  me. 

0  God  of  the  poor, 
Help  me  this  night, 
Omit  me  not  entirely 
From  Thy  treasure-house. 

For  the  many  wounds 
That  I  inflicted  on  Thee, 

1  cannot  this  night 
Enumerate  them. 

Thou  King  of  the  blood  of  truth, 
Do  not  forget  me  in  Thy  dwelling-place, 
Do  not  exact  from  me  for  my  transgression* 
Do  not  omit  me  in  Thine  ingathering. 
In  Thine  ingathering.' 


82 


ACHAINE 


BEANNACHADH  LEAPA  [34] 

AIGHIM  sios  an  nochd  mar  is  coir 

An  cluanas  Chriosda  Mac  Oigh  nan  cleachd, 
An  cluanas  Athair  aigh  na  gloir, 
An  cluanas  Spioraid  foir  nam  feart. 


aighim  sios  an  nochd  le  Dia, 
Us  laighidh  Dia  an  nochd  a  sios  liom, 
Cha  laigh  mi  sios  an  nochd  le  olc,  's  cha  dean 
Olc  no  fhiamh  laighe  liom. 

^aighim  sios  an  nochd  le  Spiorad  Naomh, 
Us  laighidh  Spiorad  Naomh  an  nochd  a  sios  liom, 
Laighim  sios  le  Teoiridh  mo  cliaoimh, 
Us  laighidh  Teoiridh  mo  chaoimh  a  sios  liom. 


INVOCATIONS 


BED  BLESSING 

I  aji  lying  down  to-night  as  beseems 
In  the  fellowship  of  Christ,  Son  of  the  Virgin  golden, 
In  the  fellowship  of  the  gracious  Father  of  glory, 
In  the  fellowship  of  the  Spirit  of  powerful  aid. 

I  am  lying  down  to-night  with  God, 
And  God  to-night  will  lie  down  with  me, 
I  will  not  lie  down  to-night  with  sin,  nor  shall 
Sin  nor  sin's  shadow  lie  down  with  me. 

I  am  lying  down  to-night  with  the  Holy  Spirit, 
And  the  Holy  Spirit  this  night  will  lie  down  with  me, 
I  will  lie  down  this  night  with  the  Three  of  my  love, 
And  the  Three  of  my  love  will  lie  down  with  me. 


84 


ACHAINE 


AN  URNUIGH  CHADAIL        [35] 

HA  mis  a  nis  a  dol  dhan  chadal, 
Gu  mu  slan  a  dhuisgeas  mi, 
Ma  's  a  bas  domh  amis  a  bhas  chadail, 
Gu  'n  ann  air  do  ghairdean  fein 
A  Dhe  nan  gras  a  dhuisgeas  mi, 

O  air  do  ghairdean  gradhach  fein, 
A  Dhe  nan  gras  a  dhuisgeas  mi ! 


M'  anam  air  do  laimh  dheis,  a  Dhe, 

A  Re  nan  neamha  neomh, 

Is  tu  fein  a  cheannaich  mi  le  t'fhuil. 

Is  tu  thug  do  bheatha  air  mo  shon, 
Comraig  mis  an  nochd,  a  Dhe, 
Us  na  h-eireadh  dhomh  beud  no  cron. 


Am  feadh  bhios  a  cholann  a  tamh  's  a  chadal, 
Biodh  an  t-anam  a  snamh  an  sgath  nam  flathas, 
Micheal  cra-gheal  an  dail  an  anama,  [crodhal 

Moeh  agus  anmoch,  oidhche  agus  latha, 

Moch  agus  anmoch,  oidhche  agus  latha. 

Amen. 


INVOCATIONS  85 


THE  SLEEP  PRAYER 

I  am  now  going  into  the  sleep, 

Be  it  that  I  in  health  shall  waken, 

If  death  be  to  me  in  the  death-sleep, 

Be  it  that  on  Thine  own  arm, 

O  God  of  Grace,  I  in  peace  shall  waken, 
Be  it  on  Thine  own  beloved  arm, 
O  God  of  Grace,  that  I  in  peace  shall  waken. 

My  soul  is  on  Thy  right  hand,  O  God, 
Thou  King  of  the  heaven  of  heavens, 
Thou  it  was  who  bought'st  me  with  Thy  blood. 
Thou  it  was  who  gavest  Thy  life  for  me, 

Encompass  Thou  me  this  night,  O  God, 

That  no  harm,  no  evil  shall  me  befall. 

Whilst  the  body  is  dwelling  in  the  sleep, 

The  soul  is  soaring  on  the  steeps  of  heaven, 

Be  the  red-white  Michael  in  charge  of  the  soul,       [strong 

Early  and  late,  night  and  day, 

Early  and  late,  night  and  day. 

Amen. 


ACHA1NE 


COISRIG  CADAIL 


[36] 


A  mise  laighe  nochd 
Le  Athair,  le  Mac, 
Le  Spiorad  na  firinn, 
Ta  'm  dhion  o  gach  loclid. 

Cha  laigh  mi  le  olc, 
Cha  laigh  olc  liom, 
Ach  laighidh  mi  le  Dia, 
Us  laighidh  Dia  liom. 


Dia  agus  Criosd  agus  Spiorad  naomh, 

Us  crois  nan  naodh  aingeal  fionn, 

Da  m'  dhion  mar  Thri  us  mar  Aon, 

Bho  chlar  mhullach  m'aodainn  gu  faobhar  mo  bhonn. 


A  Righ  na  greine  agus  na  gloire, 
Ios  a  Mhic  na  h-Oighe  cubhra, 
Gleidh-sa  sinn  a  glinn  nan  diar, 
Us  a  taigh  nan  diamha  dubhra, 
Gleidh  sinn  a  glinn  nan  diar, 
Us  a  taigh  nan  diamha  dubhra. 


INVOCATIONS  87 


SLEEP    CONSECRATION 

I  am  lying  down  to-night, 
With  Father,  with  Son, 
With  the  Spirit  of  Truth, 
Who  shield  me  from  harm 

1  will  not  lie  with  evil, 
Nor  shall  evil  lie  with  me, 
But  I  will  lie  down  with  God, 
And  God  will  lie  down  with  me. 

God  and  Christ  and  Spirit  Holy, 

And  the  cross  of  the  nine  white  angels, 

Be  protecting  me  as  Three  and  as  One, 

From  the  top  tablet  of  my  face  to  the  soles  of  my  feet. 

Thou  King  of  the  sun  and  of  glory, 
Thou  Jesu,  Son  of  the  Virgin  fragrant, 
Keep  Thou  us  from  the  glen  of  tears, 
And  from  the  house  of  grief  and  gloom, 

Keep  us  from  the  glen  of  tears, 

From  the  house  of  grief  and  gloom. 


ACHAINE 


BEANNACHADH  LEAPA 

'.AIGHIM  sios  an  nochd, 
Le  Moire  mhin  us  le  Mac, 
Le  Mathair  mo  Righ, 
^ha  da  m'  dhion  o  gach  lochd. 


Cha  laigh  mi  leis  an  olc, 
Cha  laigh  an  t'  olc  Horn, 
Ach  laigliidh  mi  le  Dia, 
Us  laigliidh  Dia  liom. 


Dia  agus  Moire  agus  Micheal  caon, 
Agus  crois  nan  naodh  aingeal  fionn 
Da  m'  dhion  mar  Thri  us  mar  Aon, 
Bho  chlar  m'  aodainn  gu  faobhar  mo  bhuinn. 

Guidheam  Peadail,  guidheam  Pol, 
Guidheam  Moir  Oigh,  guidheam  am  Mac, 
Guidheam  an  da  Ostal  dochaidh  deug 
Mo  ghleidheadh  bho  bheud  's  bho  lochd, 

O  gun  mi  a  dhol  eug  a  nochd, 

Gun  mi  a  dhol  eug  a  nochd  ! 


[37] 


A  Dhia,  agus  a  Mhoire  na  glorach, 
Ios,  a  Mhic  na  h-Oighe  cubhraidli, 
Siantaibh  sinn  bho  phiantaibh  siorruidh, 
'S  bho  theine  diantaidh  dubhraidh, 
Sinn  bho  phiantaidh  siorruidh, 
'S  bho  theine  diantaidh  dubhraidli. 


INVOCATIONS 


BED  BLESSING 

I  am  lying  down  to-night, 
With  Mary  mild  and  with  her  Son, 
With  the  Mother  of  my  King, 
Who  is  shielding  me  from  harm. 

I  will  not  lie  down  with  evil, 
Nor  shall  evil  lie  down  with  me, 
But  I  will  lie  down  with  God, 
And  God  will  lie  down  with  me. 

God  and  Mary  and  Michael, 

And  the  cross  of  the  nine  angels  fair 

Be  shielding  me  as  Three  and  as  One, 

From  the  brow  of  my  face  to  the  edge  of  my  soles. 

I  beseech  Peter,  I  beseech  Paul, 
I  beseech  Mary,  I  beseech  the  Son, 
I  beseech  the  trustful  Apostles  twelve 
To  preserve  me  from  hurt  and  harm, 

From  dying  to-night, 

From  dying  to-night ! 

O  God  !  O  Mary  of  Glory  ! 

O  Jesu  !  Son  of  the  Virgin  fragrant, 

Sain  Ye  us  from  the  pains  everlasting, 

And  from  the  fire  fierce  and  murky, 
From  the  pains  everlasting, 
And  from  the  fire  fierce  and  murky  ! 

M 


90 


ACHAINE 


A  CHOICH  ANAMA 


[38] 


The  Soul  Shrine  is  sung  by  the  people  as  they  retire  to 
rest.  They  say  that  the  angels  of  heaven  guard  them  in 
sleep   and   shield  them   from  harm.     Should  any  untoward 

HE  tabhair  aithne  da  t'  ainghle  beannaichte, 
Caim  a  chumail  air  an  staing-sa  nochd, 
Comachadh  crabhaidh,  tabhaidh,  teannachaidh, 
Chumas  a  choich  anama-sa  bho  lochd. 

Teasruig  a  Dhe  an  t-fhardrach  seo  a  nochd, 

lad  fein  's  an  cuid  's  an  cliu, 
Tar  iad  o  eug,  o  ghabhadli,  o  lochd, 

'S  o  thoradh  na  farmaid  's  na  mi-ruin. 


Tabhair  duinn,  a  Dhe  na  fois, 
Taingealachd  an  cois  ar  call, 

Bhi  coimhlionadh  do  lagh  a  bhos, 
'S  tu  fein  a  mhealtuinn  thall. 


INVOCATIONS 


THE  SOUL  SHRINE 

event  occur  to  themselves  or  to  their  flocks,  they  avow  that  the  cause  was 
the  deadness  of  their  hearts,  the  coldness  of  their  faith,  and  the  fewness  of 
their  prayers. 

God,  give  charge  to  Thy  blessed  angels, 

To  keep  guard  around  this  house  to-night, 

A  band  sacred,  strong,  and  steadfast, 

That  will  shield  this  soul-shrine  from  harm. 

Safeguard  Thou,  God,  this  household  to-night, 
Themselves  and  their  means  and  their  fame, 

Deliver  them  from  death,  from  distress,  from  harm, 
From  the  fruits  of  envy  and  of  enmity. 

Give  Thou  to  us,  O  God  of  peace, 

Thankfulness  despite  our  loss, 
To  obey  Thy  statutes  here  below, 

And  to  enjoy  Thyself  above. 


92 


ACHAINE 


COICH-ANAMA  [39] 

INGHIL  Dhe,  a  fhuair  mo  churam, 
Bho  Athair  cubhraidh  na  trocaireachd, 
Cuartachadh  caon  na  Cro-Naoimhe 
A  dheanamh  air  mo  choich-anam  a  nochd, 
O  air  mo  choich-anam  a  nochd. 

Fuadaich  uam  gach  cuar  us  cunnart, 
Cuartaich  mi  air  cuan  na  corach, 
Iarram  thu  dheanamh  solus  ur  romham, 
O  ainghil  aoibh-ghil,  air  an  oidhche  nochd, 

O  ainghil  aoibh-ghil,  air  an  oidhche  nochd. 

Bi  fein  a  d'  reuil-iuil  os  mo  chionn, 
Sorchair  orm  gach  foirche  us  fonn, 
Stiuir  mo  bharc  air  bharr  an  liuinn, 
Chon  cala  tamh  an  samhchair  thonn, 

Chon  cala  tamh  an  samhchair  thonn. 


INVOCATIONS  93 


SOUL-SHRINE 

Thou  angel  of  God  who  hast  charge  of  me 
From  the  fragrant  Father  of  mercifulness, 
The  gentle  encompassing  of  the  Sacred  Heart 
To  make  round  my  soul-shrine  this  night, 
Oh,  round  my  soul-shrine  this  night. 

Ward  from  me  every  distress  and  danger, 
Encompass  my  course  over  the  ocean  of  truth, 
I  pray  thee,  place  thy  pure  light  before  me, 
O  bright  beauteous  angel  on  this  very  night, 
Bright  beauteous  angel  on  this  very  night. 

Be  Thyself  the  guiding  star  above  me, 
Illume  Thou  to  me  every  reef  and  shoal, 
Pilot  my  barque  on  the  crest  of  the  wave, 
To  the  restful  haven  of  the  waveless  sea, 

Oh,  the  restful  haven  of  the  waveless  sea. 


94  ACHAINE 


LAIGHIM  AM  LEABAIDH  [40] 


AIGHIM  am  leabaidh, 

Mar  a  laighinn  's  an  uaigh, 
Do  ruighe  ri  m'  mhuineal, 

Mhic  Mhuire  nam  buadh. 


Bith  ainghlean  da  m'  fhaire 
'S  mi  am  laighe  an  suain, 
'S  bith  ainghlean  da  m'  chaithris 
'S  mi  'n  cadal  na  h-uaigh. 

Bith  Uiril  ri  m'  chasan, 
Bith  Airil  ri  m'  chul, 
Bith  Gabrail  ri  m'  bhathais, 
'S  bith  Rafal  ri  m'  thubh. 

Bith  Micheal  le  m'  anam 

Sgiath  dhaingean  mo  ruin  ! 

'S  bith  an  Leighe  Mac  Moire, 

Cur  na  seile  ri  m'  shuil, 

'S  bith  an  Leighe  Mac  Moire, 
Cur  na  seile  ri  m'  shuil ! 


INVOCATIONS  95 


I  LIE  IN  MY  BED 

I  lie  in  my  bed 

As  I  would  lie  in  the  grave, 

Thine  arm  beneath  my  neck, 

Thou  Son  of  Mary  victorious. 

Angels  shall  watch  me 
And  I  lying  in  slumber, 
And  angels  shall  guard  me 
In  the  sleep  of  the  grave. 

Uiril  shall  be  at  my  feet, 
Ariel  shall  be  at  my  back, 
Gabriel  shall  be  at  my  head, 

And  Raphael  shall  be  at  my  side. 

Michael  shall  be  with  my  soul, 
The  strong  shield  of  my  love ! 
And  the  Physician  Son  of  Mary 
Shall  put  the  salve  to  mine  eye, 
The  Physician  Son  of  Mary 
Shall  put  the  salve  to  mine  eye  ! 


96 


ACHAINE 


URNIUGH   MADUINN  [41] 

AING  dhut  Iosda  Criosda, 
Thug  mis  a  nios  o  'n  oidhche  'n  raoir 
Chon  solas  soillse  an  la  n  diugh, 
Chon  sonas  siorruidh  a  chosnadh  dha  m'  anam, 
An  cion  na  fal  a  dhoirt  thu  dhomh. 


Cliu  dhut  fein  a  Dhe  gu  brath, 

An  sgath  gach  agh  a  bhairig  thu  orm — 

Mo  bhiadh,  mo  bhriathar,  mo  ghniomh,  mo  chail, 


'S  tha  mi  griosad  ort 

Mo  dhion  bho'n  olc, 

Mo  dhion  bho  lochd. 

Mo  shian  an  nochd 

'S  mi  iosal  bochd, 

O  Dhia  nam  bochd  ! 

O  Chriosd  nan  lot ! 

Thoir  ciall  dhomh  'n  cois  do  ghrais. 


Gu'n  coraich  an  Ti  Naomha  mi, 
Gu'n  comhnaich  air  muir  s  air  tir  mi, 
'S  gu'n  treoraich  o  ir  gu  ir  mi 
Cho'n  sith  na  Cathair  Shiorruiche, 
Sith  na  Cathair  Shiorruiche. 


INVOCATIONS  97 


MORNING   PRAYER 

Thanks  be  to  Thee,  Jesus  Christ, 

Who  brought'st  me  up  from  last  night, 

To  the  gladsome  light  of  this  day, 

To  win  everlasting  life  for  my  soul, 

Through  the  atoning  blood  Thou  didst  shed  for  me. 

Praise  be  to  Thee,  O  God,  for  ever, 

For  the  blessings  Thou  didst  bestow  on  me — 

My  food,  my  speech,  my  deeds,  my  health, 


And  I  beseech  Thee 

To  shield  me  from  sin, 

To  shield  me  from  ill, 

To  sain  me  this  night, 

And  I  low  and  poor, 

O  God  of  the  poor ! 

O  Christ  of  the  wounds  ! 

Give  me  wisdom  along  with  Thy  grace. 

May  the  Holy  One  claim  me, 
And  protect  me  on  sea  and  on  land, 
And  lead  me  on  from  step  to  step, 
To  the  peace  of  the  Everlasting  City, 
The  peace  of  the  Everlasting  City  ! 


'.IS 


ACHAINE 


AN  TIONNSGANN 


AING  dhuit,  a  Dhe 
Thug  mise  bho  'n  de 
Gu  tos  an  diugh, 
Chum  solas  siorruidh 
A  chosnadh  dha  m'  chre 
Le  feum  maith. 
'S  air  son  gach  tiodhlac  sitli 
A  dh'iobair  thu  dhomh, 
Mo  smuaine,  mo  bhriathra, 
Mo  ghniamha,  mo  thoil, 
Tha  mi  tionnsgann  duit. 
Tlia  mi  'g  urnuigh  riut, 
Tha  mi  griasad  ort, 
Mo  chumail  bho  lochd, 
Mo  chomhnadh  an  nochd, 
Air  sgath  do  lot, 
Le  oifreil  do  ghrais. 


[42] 


INVOCATIONS 


THE  DEDICATION 

Thanks  to  Thee,  God, 

Who  brought'st  me  from  yesterday 

To  the  beginning  of  to-day, 

Everlasting  joy 

To  earn  for  my  soul 

With  good  intent. 

And  for  every  gift  of  peace 

Thou  bestowest  on  me, 

My  thoughts,  my  words, 

My  deeds,  my  desires 

I  dedicate  to  Thee. 

I  supplicate  Thee, 

I  beseech  Thee, 

To  keep  me  from  offence, 

And  to  shield  me  to-night, 

For  the  sake  of  Thy  wounds 

With  Thine  offering  of  grace. 


ACHAINE 


ACHANAIDH    TAIMH 


[43] 


HE,  teasruig  an  tigh,  an  teine,  's  an  tan, 
Gach  aon  ta  gabhail  tamh  an  seo  an  nochd. 
Teasruig  mi  fein  's  mo  chroilean  graidh, 
Us  gleidh  sinn  bho  lamh  's  bho  lochd, 
Gleidh  sinn  bho  namh  an  nochd, 
Air  sgath  Mine  Mliuire  Mhathar 
'S  an  ait-s  's  gach  ait  a  bheil  an  tamh  an  nochd. 
Air  an  oidhche  nochd  s  gach  aon  oidhche, 
An  oidhche  nochd  's  gach  aon  oidhche. 


INVOCATIONS  101 


A   RESTING   PRAYER 

God  shield  the  house,  the  fire,  the  kine, 
Every  one  who  dwells  herein  to-night. 
Shield  myself  and  my  beloved  group, 
Preserve  us  from  handling  and  from  harm, 
Preserve  us  from  foes  this  night, 
For  the  sake  of  the  Son  of  the  Mary  Mother, 
In  this  place,  and  in  every  place  Avherein  they  dwell  to-night, 
On  this  night  and  on  every  night, 
This  night  and  every  night. 


102 


ACHAINE 


TEISREADH   TAIGHE 


[44] 


HE,  beannaich  an  ce  's  na  bheil  ann, 
Dhe,  beannaich  mo  cheile  us  mo  chlann, 
Dhe,  beannaich  an  re  a  ta  na  m'  cheann, 
Us  beannaich,  a  Dhe,  laimhseachadh  mo  laimh, 
An  am  domh  eirigh  s  a  mhaduinn  mhoicb, 
Us  laighe  air  leabaidh  anamoich, 

Beannaich  m'  eirigh  's  a  mhaduinn  mhoich, 
Us  mo  laighe  air  leabaidh  anamoich. 


Dhe,  teasruig  an  teach  's  an  t-fhardrach, 
Dhe,  coistrig  a  chlann  mhathrach, 
Dhe,  cuartaich  an  spreidh  s  an  t-alach, 
Bi-sa  fein  nan  deigh  's  da'n  taladh, 
Duair  dhireas  ni  ri  frith  's  ri  fruan, 
Duair  shineas  mi  a  sios  an  suan, 

Duair  dhireas  ni  ri  frith  's  ri  fruan, 
Duair  shineas  mi  an  sith  gu  suan. 


INVOCATIONS  103 


HOUSE  PROTECTING 

God,  bless  the  world  and  all  that  is  therein. 
God,  bless  my  spouse  and  my  children, 
God,  bless  the  eye  that  is  in  my  head, 
And  bless,  O  God,  the  handling  of  my  hand, 
What  time  I  rise  in  the  morning  early, 
What  time  I  lie  down  late  in  bed, 

Bless  my  rising  in  the  morning  early, 
And  my  lying  down  late  in  bed. 

God,  protect  the  house,  and  the  household, 
God,  consecrate  the  children  of  the  motherhood, 
God,  encompass  the  flocks  and  the  young, 
Be  Thou  after  them  and  tending  them, 
What  time  the  flocks  ascend  hill  and  wold, 
What  time  I  lie  down  to  sleep, 

What  time  the  flocks  ascend  hill  and  wold, 
What  time  I  lie  down  in  peace  to  sleep. 


ACHAINE 


BEANNACHADH   TAIGHE 

HE,  beannaich  an  taigh, 
Bho  steidh  gu  staidh, 
Blio  chrann  gu  fraigh, 
Bho  cheann  gu  saidh, 
Bho  dhronn  gu  traigh, 
Bho  sgonn  gu  sgaith, 
Eadar  bhonn  agus  bhraighe, 
Bhonn  agus  bhraighe. 


[45] 


INVOCATIONS 


BLESSING    OF   HOUSE 

God  bless  the  house, 
From  site  to  stay, 
From  beam  to  wall, 
From  end  to  end, 
From  ridge  to  basement, 
From  balk  to  roof-tree, 
From  found  to  summit, 
Found  and  summit. 


106 


ACHAINE 


CO  DHA  DHIOLAS  MI  CIS       [46] 

O  dha  dhiolas  mi  cios 

An  ainm  Mhicheal  o'n  aird  ? 
K.\     Thugam  deachamh  dhe  m'  ni, 
Dha  'n  Diobarach  Aigh. 

Air  sgath  na  chunna  mi, 
Do  shith  us  d'a  bhaigli, 
Tog  m'  anam  riut,  a  Mhic  De, 
Na  treig  mi  gu  brath. 


Cuimhnich  orm  anns  an  t-sliabh, 

Fo  do  sgiath  dean-sa  mo  sgail, 

Charra  na  firinn  na  dibir  mi'n  cian 

B'e  mo  mhiann  bhi  gu  siorruidh  na  d'  dhail. 


Tabhair  domh  trusgan  bainnse, 
Biodh  aingblean  a  cainnt  rium's  gach  cas, 
Biodh  ostail  naomha  da  m'  dhion, 
Moire  mbin  us  thus,  Iosa  nan  gras, 

Moire  mhin  us  thus,  Iosa  nan  gras. 


INVOCATIONS 


TO   WHOM    SHALL   I   OFFER  OBLATION 

To  whom  shall  I  offer  oblation 
In  name  of  Michael  on  high  ? 
I  will  give  tithe  of  my  means 
To  the  Forsaken  Illustrious  One. 

Because  of  all  that  I  have  seen, 

Of  His  peace  and  of  His  mercy, 

Lift  Thou  my  soul  to  Thee,  O  Son  of  God, 

Nor  leave  me  ever. 

Remember  me  in  the  mountain, 
Under  Thy  wing  shield  Thou  me, 
Rock  of  truth,  do  not  forsake  me, 
My  wish  it  were  ever  to  be  near  Thee. 

Give  to  me  the  wedding  garment, 

Be  angels  conversing  with  me  in  every  need, 

Be  the  holy  apostles  protecting  me, 

The  fair  Mary  and  Thou  Jesu  of  grace, 

The  fair  Mary  and  Thou  Jesu  of  grace. 


ACHAIXE 


EARXA   MHOIRE 


[*7] 


AILT,  a  Mhoire  !  failt,  a  Mhoire  ! 

Righinn  nan  gras,  Mathair  na  trocair ; 
Failt,  a  Mhoire,  air  mhodh  gun  choimeas, 

Cieil  ar  slainte,  fath  ar  solais. 


Riut  tha  sinne,  dh'  oidhch  s  a  latha, 

Sliochd  seachranach  Adhamh  us  Eubh; 

Togail  ar  guth  's  ag  achan, 

An  gul  s  an  gal  's  an  deura. 


Tabhair  duinn,  a  Fhreimh  an  aigh, 

O  's  tu  copan  nan  grasa  rial, 
Creid  Eoin,  us  Pheaid,  us  Phail, 

je  sgeith  Airil  an  aird  nan  nial. 


Deoin  dhuinn,  a  gheug  dhonn, 
Aros  ann  am  Fonn  na  sith 

Tamh  o  ghabhadh  's  o  anradh  thonn, 
Fo  sgath  toraidh  do  bhronn,  Ios. 


[gucag 


INVOCATIONS 


HAIL,   MARY 


109 


Hah,,  Mary  !  hail,  Mary  ! 

Queen  of  grace,  Mother  of  mercy  ; 
Hail,  Mary,  in  manner  surpassing, 

Fount  of  our  health,  source  of  our  joy. 

To  thee  we,  night  and  day, 

Erring  children  of  Adam  and  Eve, 
Lift  our  voice  in  supplication, 

In  groans  and  grief  and  tears. 

Bestow  upon  us,  thou  Root  of  gladness, 

Since  thou  art  the  cup  of  generous  graces,        [spring 
The  faith  of  John,  and  Peter,  and  Paul, 

With  the  wings  of  Ariel  on  the  heights  of  the  heavens. 

Vouchsafe  to  us,  thou  golden  branch, 

A  mansion  in  the  Realm  of  peace, 
Rest  from  the  perils  and  stress  of  waves, 

Beneath  the  shade  of  the  fruit  of  thy  womb,  Jesu. 


ACHAINE 


FAILTE   A   MHOIRE 


[48] 


AILTE  dhuit,  a  Mhoire  Mhathair! 
Tha  thu  Ian  dheth  na  grasan  caomh, 
Tha  'n  Tigheama  Dia  maille  riut  a  ghnath. 
Beannaicht  thu  Mhairi  am  measg  nam  mnai,     [tin 
Beannaicht  toradh  do  bhronn,  Iosa, 
Beannaicht  thu  Righinn  an  ais ; 
A  Naomh  Mhoire,  a  Mhathair  Iosa, 
Guidh  air  mo  shonsa,  peacach  truagh, 
Nis  agus  aig  uair  mo  bhais, 

Nis  agus  aig  uair  mo  bhais  ! 


INVOCATIONS 


HAIL   TO   THEE,  MARY 

Hail  to  thee,  Mary,  Mother  ! 

Thou  art  full  of  loving  grace, 

The  Lord  God  is  always  with  thee, 

Blessed  art  thou  Mary  among  women,         [above 

Blessed  is  the  fruit  of  thy  womb,  Jesus, 

Blessed  art  thou,  Queen  of  grace  ; 

Thou  holy  Mary,  thou  Mother  of  Jesus, 

Plead  for  me  a  miserable  sinner, 

Now  and  at  the  hour  of  death. 

Now  and  at  the  hour  of  death  ! 


ACHAINE 


AN  CATH  NACH  TAINIG 

OS  A  Mhic  Mhoire  eighim  air  h-ainm, 
Us  air  ainm  Eoin  ostail  ghradhaich, 
Us  air  ainm  gach  naoimh  's  an  domhan  dearg, 
Mo  thearmad  's  a  chath  nach  tainig, 

Mo  thearmad  's  a  chath  nach  tainig. 

Duair  theid  am  beul  a  dhunadh, 
Duair  theid  an  t-suil  a  dhrnideadh, 
Duair  sguireas  an  anail  da  struladh, 
Duair  sguireas  an  cridhe  da  bhuille, 
Sguireas  an  cridhe  de  bhuille. 

Duair  theid  am  Breitheamh  dha'n  chathair. 
Us  a  theid  an  tagradh  a  shuidheach,     [tagar 
Iosa  Mhic  Mhoire  cobhair  air  m'  anam. 
A  Mhicheil  mhin  gobh  ri  mo  shiubhal. 

Iosa  Mhic  Mhoire  cobhair  air  in'  anam  ! 

A  Mhicheil  mhin  gobh  ri  mo  shiubhal ! 


[49] 


INVOCATIONS 


THE  BATTLE  TO  COME 

Jesus,  Thou  Son  of  Mary,  I  call  on  Thy  name. 
And  on  the  name  of  John  the  apostle  beloved, 
And  on  the  names  of  all  the  saints  in  the  red  domain, 
To  shield  me  in  the  battle  to  come, 

To  shield  me  in  the  battle  to  come. 

When  the  mouth  shall  be  closed, 
When  the  eye  shall  be  shut, 
When  the  breath  shall  cease  to  rattle, 
When  the  heart  shall  cease  to  throb, 

When  the  heart  shall  cease  to  throb. 

When  the  Judge  shall  take  the  throne, 
And  when  the  cause  is  fully  pleaded, 
O  Jesu,  Son  of  Mary,  shield  Thou  my  soul, 
O  Michael  fair,  acknowledge  my  departure. 

O  Jesu,  Son  of  Mary,  shield  Thou  my  soul ! 

O  Michael  fair,  receive  my  departure  ' 


114 


ACHAINE 


AM  BEANNACHADH  BAISTIDH 


[50] 


It  is  known  that  a  form  of  baptism  prevailed  among  the  Celts  previous  to  the 
introduction  of  Christianity,  as  forms  of  baptism  prevail  among  pagan  people 
now.  The  Gaelic  'baist'  may  be  a  metathesis  of  the  Gaelic  'baidse,'  rather  than 
from  the  Latin.  '  Baidse  '  means  a  gift,  a  bestowal,  a  pledge,  a  musical  tribute,  lar- 
gess to  a  musician.  Immediately  after  its  birth  the  nurse  or  other  person  present 
drops  three  drops  of  water  on  the  forehead  of  the  child.  The  first  drop  is  in  the 
name  of  the  Father,  representing  wisdom ;  the 
second  drop  is  in  the  name  of  the  Son,  represent- 
ing peace;  the  third  drop  is  in  the  name  of  the 
Spirit,  representing  purity.     If  the  child  be  a  male 

HI,  tha  comhnadh  nan  aid, 
Tiur  do  bheannachd  na  thrath, 
Cuimhnuieh-s'  leanabh  mo  chri, 
An  Ainin  Atliar  na  sith, 
Tiath  cliuireas  sagart  an  Rigli 
Air  uisge  na  brigh, 
Builich  da  beannachd  nan  Tri 
.  Ta  lionadh  nan  ard. 
Beannachd  nan  Tri 
Ta  lionadh  nan  ard. 


Cratli  nuas  air  do  ghras, 
Tabh  dha  feart  agus  fas, 
Tabh  dha  trein  agus  treoir, 
Tabh  dha  seilbh  agus  coir, 
Rian  agus  ciall  gun  gho, 
Gliocas  aingeal  r'a  lo, 
Chum's  gu'n  seas  e  gun  sgeo 

Na  d'  latliair. 
Gu'n  seas  e  gun  sgeo 

Na  d'  lathair. 


INVOCATIONS  115 


THE  BAPTISM  BLESSING 

the  name  '  Maol-domhnuich/  if  a  female  the  name  'Griadach,'  is  applied  to  it 
temporarily.  '  Maol-domhnuich  '  means  tonsured  of  the  Lord,  and  '  Griadach  ' 
is  rendered  Gertrude.  When  the  child  is  ecclesiastically  baptized — generally 
at  the  end  of  eight  days — the  temporary  is  superseded  by  the  permanent  name. 
This  lay  baptism  is  recognised  by  the  Presbyterian,  the  Anglican,  the  Latin,  and 
the  Greek  Churches.  If  the  child  were  not  thus  baptized  it  would  need  to  be 
carefully  guarded  lest  the  fairies  should  spirit  it  away  before  the  ecclesiastical 
baptism  took  place,  when  their  power  over  it  ceased.  The  lay  baptism  also 
ensured  that  in  the  event  of  death  the  child  should  be  buried  in  consecrated 
ground. 

Thou  Being  who  inhabitest  the  heights 
Imprint  Thy  blessing  betimes, 
Remember  Thou  the  child  of  my  heart, 
In  Name  of  the  Father  of  peace, 
When  the  priest  of  the  King 
On  him  puts  the  water  of  meaning, 
Grant  him  the  blessing  of  the  Three 

Who  fill  the  heights. 
The  blessing  of  the  Three 

Who  fill  the  heights. 

Sprinkle  down  upon  him  Thy  grace, 
Give  Thou  to  him  virtue  and  growth, 
Give  Thou  to  him  strength  and  guidance, 
Give  Thou  to  him  flocks  and  possessions, 
Sense  and  reason  void  of  guile, 
Angel  wisdom  in  his  day, 
That  he  may  stand  without  reproach 
In  Thy  presence. 
He  may  stand  without  reproach 
In  Thy  presence. 


116 


ACHAINE 


AN  TREORAICH  ANAMA 


[51] 


Death  blessings  vary  in  words  but  not  in  spirit.  These  death  blessings  are  known 
by  various  names,  as:  '  Beannachadh  Bais,'  Death  Blessing,  'Treoraich  Anania,' 
Soul  Leading,  '  Fois  Anama/  Soul  Peace,  and  other  names  familiar  to  the  people. 

The  soul  peace  is  intoned,  not  necessarily  by  a  cleric,  over  the  dying,  and  the 
man  or  the  woman  who  says  it  is  called  ' anama-chara,'  soul-friend.  He  or  she  is 
held  in  special  affection  by  the  friends  of  the  dying  person  ever  after.  The  soul 
peace  is  slowly  sung — all  present  earnestly  joining  the  soul-friend  in  beseeching  the 
Three  Persons  of  the  Godhead  and  all  the  saints  of  heaven  to  receive  the  departing 
soul  of  earth.  During  the  prayer  the  soul-friend  makes  the  sign  of  the  cross  with 
the  right  thumb  over  the  lips  of  the  dying. 

The  scene  is  touching  and  striking  in  the  extreme,  and  the  man  or  woman  is  not 
to  be  envied  who  could  witness  unmoved  the  distress  of  these  lovable  people  of  the 
West  taking  leave  of  those  who  are  near  and  dear  to  them  in  their 
pilgrimage,  as  they  say,  of  crossing 'abhuinn  dubh  a  bhais' — the 
black  river  of  death  ;  '  cuan  mor  na  duibhre ' — the  great  ocean  of 
darkness;  and  '  beanntaibh  na  bith-bhuantachd' — the  mountains  of 
^eternity.     The  scene  may  be  in  a  lowly  cot  begrimed  with  smoke  and 

t-anam-s'  air  do  laimh,  a  Chriosda, 
A  High  na  Cathrach  Neomh. 

Amen. 
Bho  is  tus,  a  Chriosd,  a  cheannaich  an  t-anam-s', 
liiodh  a  shith  air  do  theannal  fein. 

Amen. 
Us  biodh  Micheal  mil,  aid  righ  nan  aingeal, 
A  reiteach  an  rathaid  romh  'n  anam-s',  a  Dhe. 

Amen. 
O  Micheal  mil  an  sith  riut,  anaim, 
Us  a  reiteach  dhuit  rathaid  gu  flathas  JMhic  De. 

Amen. 


INVOCATIONS  117 


THE  SOUL  LEADING 

black  with  age,  but  the  heart  is  not  less  warm,  the  tear  is  not  less  bitter,  and  the  part- 
ing is  not  less  distressful,  than  in  the  court  of  the  noble  or  in  the  palace  of  royalty. 
'  Nowhere  beats  the  heart  so  kindly 
As  beneath  the  tartan  plaid.' — Avion. 
According  to  the  old  people  : — 

'  Duair  a  bheir  an  duine  suas  an  ospag  chithear  an  t-anam  air  cleas  meall  soluis 
ag  eiridh  a  suas  aims  na  neoil.     Theirear  an  uair  sin  :  — 
Tha  n  t-anam  truagh  a  nis  fo  sgaoil 
An  taobh  a  muigh  dha  'n  chaim, 
A  Chriosd  chaoimh  nam  beaunachd  saor 
Cuartaich  mo  ghaol  na  aim.' 
When  a  person  gives  up  the  ghost  the  soul  is  seen  ascending  like  a  bright  ball 
of  light  into  the  clouds.     Then  it  is  said  : — 

'Hie  poor  soul  is  now  set  free 
Outside  the  soul-shrine, 
O  kindly  Christ  of  the  free  blessings, 
Kncompass  Thou  my  love  in  time. 

Be  this  soul  on  Thine  arm,  O  Christ, 
Thou,  the  King  of  the  City  of  Heaven. 

Amen. 
Since  Thou,  O  Christ,  it  was  who  bought'st  this  soul, 
Be  its  peace  on  Thine  own  keeping. 

Amen. 
And  may  the  strong  Michael,  high  king  of  the  angels, 
Be  preparing  the  path  before  this  soul,  O  God. 

Amen. 
Oil  !  the  strong  Michael  in  peace  with  thee,  soul, 
And  preparing  for  thee  the  way  to  the  kingdom  of  the  Son  of  God. 

Amen, 


ACHAINE 


AM  BEANNACHADH  BAIS  [52] 

HI  A,  na  diobair  a  bhean  a  d'mbuinntireas,    [fear 
Agus  a  liuth  olc  a  rinn  a  corp, 
Naeh  urr  i  nocbd  a  cbunntacbas, 
A  liuth  olc  a  rinn  a  corp, 
Nach  urr  i  nocbd  a  cbunntachas. 

An  t-anam-s'  air  do  laimb,  a  Cbriosda, 

A  Righ  na  Catbracb  Neomh. 

Bho's  tu  a  Cbriosda  eheannaicb  an  t-anam, 

An  am  tombas  na  meidbe, 
An  am  tobbar  na  breithe, 
Biodh  e  nis  air  do  dbeas  laimb  fein, 
O  air  do  dheas  laimh  fein. 

Us  biodb  Naomh  Micbeal,  righ  nan  aingeal, 
Tighinn  an  codbail  an  anama, 
Us  ga  threoracbadb  dachaidh 
Gu  flathas  Mine  De. 

Naomh  Micbeal,  ard  righ  nan  aingeal, 

Tighinn  an  codhail  an  anama, 

Us  ga  threoracbadb  dachaidh 

Gu  flathas  Mhic  De. 


INVOCATIONS  119 


THE  DEATH  BLESSING 

God,  omit  not  this  woman  from  Thy  covenant,       [man 
And  the  many  evils  which  she  in  the  body  committed, 
That  she  cannot  this  night  enumerate. 

The  many  evils  that  she  in  the  body  committed, 
That  she  cannot  this  night  enumerate. 

Be  this  soul  on  Thine  own  arm,  O  Christ, 
Thou  King  of  the  City  of  Heaven, 
And  since  Thine  it  was,  O  Christ,  to  buy  the  soul, 
At  the  time  of  the  balancing  of  the  beam, 
'  At  the  time  of  the  bringing  in  the  judgment, 
Be  it  now  on  Thine  own  right  hand, 
Oh  !  on  Thine  own  right  hand. 

And  be  the  holy  Michael,  king  of  angels, 

Coming  to  meet  the  soul, 

And  leading  it  home 

To  the  heaven  of  the  Son  of  God. 

The  holy  Michael,  high  king  of  angels, 

Coming  to  meet  the  soul, 

And  leading  it  home 

To  the  heaven  of  the  Son  of  God. 


120  ACHAINE 


FOIS  ANAMA  [53] 

S  tus  a  Chriosd  a  cheannaich  an  t-anam — 
Ri  linn  dioladh  na  beatha, 
Ri  linn  bruchdadh  na  falluis, 
Ri  linn  iobar  na  creadha, 
Ri  linn  dortadh  na  fala, 
Ri  linn  cothrom  na  meidhe, 
Ri  linn  sgathadh  na  h-anal, 
Ri  linn  tabhar  na  breithe, 
Biodh  a  shith  air  do  theannal  fein 
Iosa  Criosda  Mhic  Moire  mine, 
Biodh  a  shith  air  do  theannal  fein. 
O  Ios  !  air  do  theannal  fein. 


Us  bitheadh  Micheal  geal  caomh, 
Ard  righ  nan  aingeal  naomh, 
An  cinnseal  an  anama  ghaoil, 
Ga  dhion  dh'an  Trin  barra-ehaon, 
O  !  dh  an  Triu  barra-chaon. 


INVOCATIONS  121 


SOUL  PEACE 

Since  Thou  Christ  it  was  who  didst  buy  the  soul— 
At  the  time  of  yielding  the  life, 
At  the  time  of  pouring  the  sweat, 
At  the  time  of  offering  the  clay, 
At  the  time  of  shedding  the  blood, 
At  the  time  of  balancing  the  beam, 
At  the  time  of  severing  the  breath, 
At  the  time  of  delivering  the  judgment, 
Be  its  peace  upon  Thine  own  ingathering 
Jesus  Christ  Son  of  gentle  Mary, 
Be  its  peace  upon  Thine  own  ingathering, 
O  Jesus  !  upon  Thine  own  ingathering. 

And  may  Michael  white  kindly, 
High  king  of  the  holy  angels, 
Take  possession  of  the  beloved  soul, 
And  shield  it  home  to  the  Three  of  surpassing  love, 
Oh  !  to  the  Three  of  surpassing  love. 


122 


ACHAINE 


A  GHEALACH  UR 


[54] 


This  little  prayer  is  said  by  old  men  and  women  in  the  islands  of  Barra.  When 
they  first  see  the  new  moon  they  make  their  obeisance  to  it  as  to  a  great  chief. 
The  women  curtsy  gracefully  and  the  men  bow  low,  raising  their  bonnets 
reverently.  The  bow  of  the  men  is  peculiar,  partaking  somewhat  of  the  curtsey 
of  the  women,  the  left  knee  being  bent  and  the  right  drawn  forward  towards  the 
middle  of  the  left  leg  in  a  curious  but  not  inelegant  manner. 

This  fragment  of  moon-worship  is  now  a  matter  of  custom  rather  than  of  belief, 
although  it  exists  over  the  whole  British  Isles. 


N  ainm  Spiorad  Naomh  nan  gras, 
An  ainm  Athar  na  Cathrach  aigh, 
An  ainm  Iosa  thug  dhinn  am  bas, 
O  !  an  ainm  na  Tri  tha  da'r  dion's  gach  cas, 
Ma's  math  a  fhuair  thu  sinn  an  nochd, 
Seachd  fearr  gum  fag  thu  sinn  gun  lochd, 
A  Ghealach  gheal  nan  trath, 
A  Ghealach  gheal  nan  trath. 


The  following  versification  is  by  Mr.  John  Henry  Dixon  of  Ii 


In  name  of  the  Father  Almighty, 
In  name  of  the  Glorious  Son, 
In  name  of  the  Holy  Spirit, 
By  grace  of  the  Three-in-One. 
If  to-night,  O  moon,  thou  hast  found 
In  peaceful,  happy  rest, 


INVOCATIONS  123 


THE  NEW  MOON 

In  Cornwall  the  people  nod  to  the  new  moon  and  turn  silver  in  their  pockets.  In 
Edinburgh  cultured  men  and  women  turn  the  rings  on  their  fingers  and  make 
their  wishes.  A  young  English  lady  told  the  writer  that  she  had  always  been 
in  the  habit  of  bowing  to  the  new  moon,  till  she  had  been  bribed  out  of  it  by  her 
father,  a  clergyman,  putting  money  in  her  pocket  lest  her  lunar  worship  should 
compromise  him  with  his  bishop.  She  naively  confessed,  however,  that  among  the 
free  mountains  of  Loch  Etive  she  reverted  to  the  good  customs  of  her  fathers,  from 
which  she  derived  great  satisfaction  ! 

In  name  of  the  Holy  Spirit  of  grace, 

In  name  of  the  Father  of  the  City  of  peace, 

In  name  of  Jesus  who  took  death  off  us, 

Oh  !  in  name  of  the  Three  who  shield  us  in  every  need, 

If  well  thou  hast  found  us  to-night, 

Seven  times  better  mayest  thou  leave  us  without  harm, 

Thou  bright  white  Moon  of  the  seasons, 

Bright  white  Moon  of  the  seasons. 


May  thy  laving  lustre  leave  us 
Seven  times  still  more  blest. 

0  moon  so  fair, 
May  it  be  so, 
As  seasons  come, 
And  seasons  go. 


II 


AIMSIRE 
SEASONS 


A1MSIRE 


NUALL  NOLLAIG 


[55] 


Christmas  chants  were  numerous  and  their  recital  common  throughout  Scotland. 
They  are  now  disappearing  with  the  customs  they  accompanied.  Where  they  still 
linger  their  recital  is  relegated  to  boys.  Formerly  on  Christmas  Eve  bands  of 
young  men  went  about  from  house  to  house  and  from  townland  to  townland 
chanting  Christmas  songs.  The  band  was  called  'goisearan/  guisers,  '  fir-duan,' 
song  men,  'gillean  Nollaig,'  Christmas  lads,  '  nuallairean/  rejoicers,  and  other  names. 
The  '  rejoicers '  wore  long  white  shirts  for  surplices,  and  very  tall  white  hats  for 
mitres,  in  which  they  made  a  picturesque  appearance  as  they  moved  along  singing 
their  loudest.  Sometimes  they  went  about  as  one  band,  sometimes  in  sections  of 
twos  and  threes.  When  they  entered  a  dwelling  they  took  possession  of  a  child,  if 
there  was  one  in  the  house.  In  the  absence  of  a  child,  a  lay  figure  was  improvised. 
The  child  was  called  '  Crist,  Cristean ' — Christ,  Little  Christ.  The  assumed  Christ  was 
placed  on  a  skin,  and  carried  three  times  round  the  fire,  sunwise,  by  the  'ceann- 
snaodh  ' — head  of  the  band,  the  song  men  singing  the  Christmas  Hail.  The  skin  on 
which  the  symbolic  Christ  was  carried  was  that  of  a  white  male  lamb  without  spot 
or  blemish  and  consecrated  to  this  service.  The  skin  was  called  '  uilim.'  Homage 
and  offerings  and  much  rejoicing  were  made  to  the  symbolic  Christ. 
The  people  of  the  house  gave  the  guisers  bread,  butter,  crowdie,  and 
other  eatables,  on  which  they  afterwards  feasted. 

The    three  poems  which   follow  were  taken   down  from   Angus 

Gunn,  Ness,  Lews,  then  over  eighty-four  years  of  age.     Angus  Gunn 

had  been  a  strong  man  physically  and  was  still  a  strong  man  mentally. 

He  had  lived  for  many  years  in  the  island  of  North  Roney, 

and  gave  a  graphic  description  of  it,  and  of  his  life 

there.    He  had  much  oral  lore  which  he  told  with  great 

O  Ri,  ho  Ri, 

Beannaicht  e,  beannaicht  e, 

Ho  Ri,  ho  Ri, 
Beannaicht  e,  thainig  s  an  am, 

Ho  Ri,  ho  Ri, 
Beannaicht  an  tigh  's  na  bheil  ann, 

Ho  Ri,  ho  Ri, 
Eadar  chuall,  us  chlach,  us  chrann, 

Ho  Ri,  ho  Ri, 
Iomair  do  Dhia,  eadar  bhrat  us  aodach, 


SEASONS  127 


CHRISTMAS  HAIL 

dramatic  power.  The  following  tale  is  one  of  those  related  by  him  : — •  Ronan  came 
to  Lews  to  convert  the  people  to  the  Christian  faith.  He  built  himself  a  prayer- 
house  at  Eorabay.  But  the  people  were  bad  and  they  would  not  give  him  peace. 
The  men  quarrelled  about  everything,  and  the  women  quarrelled  about  nothing, 
and  Ronan  was  distressed  and  could  not  say  his  prayers  for  their  clamour.  He 
prayed  to  be  removed  from  the  people  of  Eorabay,  and  immediately  an  angel  came  and 
told  him  to  go  down  to  the  "laimirig,"  natural  landing-rock,  where  the  "cionaran-cro," 
cragen,  was  waiting  him.  Ronan  arose  and  hurried  down  to  the  sea-shore  shaking 
the  dust  of  Eorabay  off  his  feet,  and  taking  nothing  but  his  "  pollaire,"  satchel,  con- 
taining the  Book,  on  his  breast.  And  there,  stretched  along  the  rock,  was  the 
great  "  cionaran-cro,"  his  great  eyes  shining  like  two  stars  of  night.  Ronan  sat  on  the 
back  of  the  "  cionaran-cro,"  and  it  flew  with  him  over  the  sea,  usually  wild  as  the 
mountains,  now  smooth  as  the  plains,  and  in  the  twinkling  of  two  eyes  reached  the 
remote  isle  of  the  ocean.  Ronan  landed  on  the  island,  and  that  was  the  land  full  of 
"nathairbheumnaich,  gribh  inich,  nathair  nimhe,  agus  leomhain  bheucaich  " — biting 
adders,  taloned  griffins,  poisonous  snakes,  and  roaring  lions.  All  the  beasts  of  the 
island  fled  before  the  holy  Ronan  and  rushed  backwards  over  the  rocks  into  the  sea. 
And  that  is  how  the  rocks  of  the  island  of  Roney  are  grooved  and  scratched  and 
lined  with  the  claws  and  the  nails  of  the  unholy  creatures.  The  good  Ronan  built 
himself  a  prayer-house  in  the  island  where  he  could  say  his  prayers  in  peace.' 

Roney  is  a  small,  precipitous  island  in  the  North  Atlantic,  sixty  miles  from  the 
Butt  of  Lews  and  sixty  miles  from  Cape  Wrath,  forming  the  apex  of  a  triangle 
between  the  two  promontories.  It  is  inaccessible  except  in  a  smooth  sea,  which  is 
rare  there.  The  rocks  of  Roney  are  much  striated.  The  island  is  now  uninhabited. 
St.  Ronan  lived  in  the  end  of  the  seventh  century. 

Hail  to  the  King,  hail  to  the  King, 
Blessed  is  He,  blessed  is  He, 

Hail  to  the  King,  hail  to  the  King. 
Blessed  is  He  who  has  come  betimes, 

Hail  to  the  King,  hail  to  the  King, 
Blessed  be  the  house  and  all  therein, 

Hail  to  the  King,  hail  to  the  King, 
'Twixt  stock  and  stone  and  stave, 

Hail  to  the  King,  hail  to  the  King, 
Consign  it  to  God  from  corslet  to  cover, 


128  AIMSIRE 


Slainte  dhaoine  gu  'n  robh  aim, 

Ho  Ri,  ho  Ri, 
Reannaicht  e,  beannaicht  e. 

Ho  Ri,  ho  Ri, 
Reannaicht  e,  beannaicht  e. 

Ho  Ri,  ho  Ri, 
Gu'm  bu  buan  mu'n  tulach  sibh, 

Ho  Ri,  ho  Ri, 
Gu'm  bu  slan  mu'n  teallach  sibh 

Ho  Ri,  ho  Ri, 
Gu'm  bu  liuth  crann  's  an  tigh, 
Daoine  tamh  's  a'  bhunntair, 

Ho  Ri,  ho  Ri, 
Reannaicht  e,  beannaicht  e. 

Ho  Ri,  ho  Ri, 
Reannaicht  e,  beannaicht  e. 

Ho  Ri,  ho  Ri, 

Nochcl  oichdhe  Nollaige  moire. 

Ho  Ri,  ho  Ri, 
Reannaicht  e,  beannaicht  e, 

Ho  Ri,  ho  Ri, 
Rugadh  Mac  na  Moir  Oighe, 

Ho  Ri,  ho  Ri, 
Reannaicht  e,  beannaicht  e, 

Ho  Ri,  ho  Ri, 
Rainig  a  bhonnaibh  an  lar, 

Ho  Ri,  ho  Ri, 
Reannaicht  e,  beannaicht  e, 

Ho  Ri,  ho  Ri, 
Shoillsich  grian  nam  beann  ard. 

Ho  Ri,  ho  Ri, 
Beannaicht  e,  beannaicht  e. 


SEASONS 

Be  the  health  of  men  therein, 

Hail  to  the  King,  hail  to  the  King, 
Blessed  is  He,  blessed  is  He, 

Hail  to  the  King,  hail  to  the  King, 
Blessed  is  He,  blessed  is  He, 

Hail  to  the  King,  hail  to  the  King, 
Lasting  round  the  house  be  ye, 

Hail  to  the  King,  hail  to  the  King, 
Healthy  round  the  hearth  be  ye, 

Hail  to  the  King,  hail  to  the  King, 
Many  be  the  stakes  in  the  house, 
And  men  dwelling  on  the  foundation, 

Hail  to  the  King,  hail  to  the  King, 
Blessed  is  He,  blessed  is  He, 

Hail  to  the  King,  hail  to  the  King, 
Blessed  is  He,  blessed  is  He. 

Hail  to  the  King,  hail  to  the  King, 
This  night  is  the  eve  of  the  great  Nativity, 

Hail  to  the  King,  hail  to  the  King, 
Blessed  is  He,  blessed  is  He, 

Hail  to  the  King,  hail  to  the  King, 
Born  is  the  Son  of  Mary  the  Virgin, 

Hail  to  the  King,  hail  to  the  King, 
Blessed  is  He,  blessed  is  He, 

Hail  to  the  King,  hail  to  the  King, 
The  soles  of  His  feet  have  reached  the  earth, 

Hail  to  the  King,  hail  to  the  King, 
Blessed  is  He,  blessed  is  He, 

Hail  to  the  King,  hail  to  the  King, 
Shone  the  sun  of  the  mountains  high, 

Hail  to  the  King,  hail  to  the  King, 
Blessed  is  He,  blessed  is  He. 
R 


130  AIMSIRE 


Shoillsich  fearann,  shoillsich  fonn, 

Ho  Ri,  ho  Ri, 
Beannaicht  e,  beannaicht  e. 

Ho  Ri,  ho  Ri, 
Chualas  an  tonn  air  an  traigh. 

Ho  Ri,  ho  Ri. 
Beannaicht  e,  beannaicht  e, 
Beannaicht  e,  beannaicht  e. 

Ho  Ri,  ho  Ri, 
Beannaicht  an  Righ, 
Gun  tus,  gun  chrich, 
Gu  suthainn,  gu  sior, 
Gach  linn  gu  brath. 


SEASONS  131 

Shone  the  earth,  shone  the  land, 

Hail  to  the  King,  hail  to  the  King, 
Blessed  is  He,  blessed  is  He, 

Hail  to  the  King,  hail  to  the  King, 
Heard  was  the  wave  upon  the  strand, 

Hail  to  the  King,  hail  to  the  King, 
Blessed  is  He,  blessed  is  He, 
Blessed  is  He,  blessed  is  He, 

Hail  to  the  King,  hail  to  the  King, 
Blessed  the  King, 
Without  beginning,  without  end. 
To  everlasting,  to  eternity, 
To  all  ages,  to  all  time. 


132 


AIMSIRE 


DUAN  NOLLAIG 


[50] 


OIHE  !  hoire  !  beannaicht  e  !  beannaicht  e  ! 
Hoire  !  lioire  !  beannaicht  e  !  beannaicht  e  ! 
Hoire  !  hoire  !  beannaicht  e'n  Iiigh  dh'am  bi  siini 
Ho  !  ro  !  biodh  aoibh  !  [a'  seinn, 

Nochd  oidhche  Nollaige  moire, 
ltugadh  Mac  na  Moir  Oighe, 
Rainig  a  bhonnaibh  an  lar, 
Mac  nam  buadh  a  nuas  o'n  ard, 
Dhealraich  neamh  us  cruinne  dha, 
Ho  !  ro  !  biodh  aoibh  ! 

Seimh  saoghal  dlia,  sona  neamh  dha, 

Feuch  rainig  a  bhonn  an  lar, 

Fodhail  Righ  dha,  failt  Uain  dlia, 
Righ  nam  buadh,  Uan  nan  agh, 
Shoillsich  cluan  agns  cuanta  dha, 

Ho  !  ro  !  biodh  aoibh  ! 

Shoillsich  frith  dha,  shoillsich  fonn  dha, 
Nuall  nan  tonn  le  fonn  nan  tragh, 
Ag  innse  dhuinne  gun  d'  rugadh  Criosda 
Mac  Righ  nan  righ  a  tir  na  slaint, 
Shoillsich  grian  nam  beannaibh  ard  dha, 
Ho  1  ro  !  biodh  aoibh  ! 

Shoillsich  ce  dha  ns  cruinne  comhla, 
Dh'  fhosgail  De  an  Domhnaich  Dorus, 
A  Mine  Mhuir  Oighe  greas  ga'm  chomhnadh, 
A  Chriosd  an  dochais,  a  Chomhla'n  t-sonais, 
Oradh  Ghreine  shleibh  us  mhonaidh, 
Ho  !  ro  !  biodh  aoibh  ! 


SEASONS  133 


CHRISTMAS   CAROL 

Hail  King !  hail  King  !  blessed  is  He  !  blessed  is  He  ! 
Hail  King !  hail  King  !  blessed  is  He  !  blessed  is  He  ! 
Hail    King !    hail    King !   blessed   is    He,    the    King   of  whom 
All  hail !  let  there  be  joy  !  [we  sing, 

This  night  is  the  eve  of  the  great  Nativity, 
Born  is  the  Son  of  Mary  the  Virgin, 
The  soles  of  His  feet  have  reached  the  earth, 
The  Son  of  glory  down  from  the  height, 
Heaven  and  earth  glowed  to  Him, 

All  hail !  let  there  be  joy  ! 
The  peace  of  earth  to  Him  !  the  joy  of  heaven  to  Him, 
Behold  His  feet  have  reached  the  world, 

The  homage  of  a  King  be  His,  the  welcome  of  a  Lamb  be  His, 
King  all  victorious,  Lamb  all  glorious, 
Earth  and  ocean  illumed  to  Him, 

All  hail !  let  there  be  joy  ! 
The  mountains  glowed  to  Him,  the  plains  glowed  to  Him, 
The  voice  of  the  waves  with  the  song  of  the  strand, 
Announcing  to  us  that  Christ  is  born, 
Son  of  the  King  of  kings  from  the  land  of  salvation, 
Shone  the  sun  on  the  mountains  high  to  Him, 

All  hail !  let  there  be  joy  ! 

Shone  to  Him  the  earth  and  sphere  together, 
God  the  Lord  has  opened  a  Door, 
Son  of  Mary  Virgin,  hasten  Thou  to  shield  us, 
Thou  Christ  of  hope.  Thou  Door  of  joy, 
Golden  Sun  of  hill  and  mountain, 
All  hail !  let  there  be  joy  ! 


134  AIMSIRE 


DUAN   NOLLAIG  [57] 

OIRE  !  hoire  !  beannaiclit  e  !  beannaicht  e  ! 
Hoire  !  hoire  !  beannaicht  e  !  beannaicht  e  ! 
Ho  !  hi !  beannaicht  an  Righ  ! 
Ho  !  hi !  biodh  aoibh. 

Ruaidh  biodli  air  an  tulaich  seo, 
Na  chualas  leibh  's  na  chunnas  leibh, 
Air  na  leaca  loma  loinnear  lair, 
S  air  na  clacha  corrach  cuimir  clair, 

Hoire  !  hoire  !  beannaicht  e  !  beannaicht  e  ! 


Beannaich  an  taigh  's  na  bheil  ann, 
Eadar  clmaill  ns  chlach  ns  chrann, 
Imir  do  Dhia  eadar  bhrat  us  aodach, 
Slainte  dhaoine  gu'n  robh  ann, 

Hoire  !  hoire  !  beannaicht  e  !  beannaicht  e 

Gu  mu  buan  mu'n  tulach  sibh, 

Gu  mu  slan  mu'n  teallacli  sibh, 

Gu  mu  liuth  dul  's  ceann  sguilb  s  an  aros, 

Daoine  tamh  s  a  bhunntair, 

Hoire  !  hoire  !  beannaicht  e  !  beannaicht  e  ! 


SEASONS 


CHRISTMAS   CHANT 

Hail  King  1  hail  King  !  blessed  is  He  !  blessed  is  He  ! 
Hail  King !  hail  King !  blessed  is  He !  blessed  is  He  ! 

Ho,  hail !  blessed  the  King ! 

Ho,  hi !  let  there  be  joy  ! 

Prosperity  be  upon  this  dwelling, 
On  all  that  ye  have  heard  and  seen. 
On  the  bare  bright  floor  stones, 
On  the  shapely  standing  stone  staves, 

Hail  King  !  hail  King  !  blessed  is  He  !  blessed  is  He  ! 

Bless  this  house  and  all  that  it  contains, 
From  rafter  and  stone  and  beam, 
Deliver  it  to  God  from  pall  to  cover, 
Be  the  healing  of  men  therein, 

Hail  King  !  hail  King !  blessed  is  He  !  blessed  is  He  ! 

Be  ye  in  lasting  possession  of  the  house, 
Be  ye  healthy  about  the  hearth, 
Many  be  the  ties  and  stakes  in  the  homestead, 
People  dwelling  on  this  foundation, 

Hail  King  !  hail  King  !  blessed  is  He  !  blessed  is  He  ! 


136  AIMSIRE 

Iobair  dha'n  Ti  eadar  bhonn  agus  bhrat, 
Eadar  cbuaill  agus  chlach  agus  chrann, 
Iobair  a  lis  eadar  shlat  agus  aodacb, 
Slanadh  shaoghal,  a  dhaoine  th'  ann, 

Hoire  !  boire  !  beannaicbt  e  !  beannaicbt  e  ! 
Hoire  !  hoire  !  beannaicht  e  !  beannaicbt  e ! 
Ho,  hi,  beannaicht  an  Righ, 
Ho,  hi,  biodh  aoibh  ! 

Beannaicht  an  Righ, 
Gun  tus  gun  chrich, 
Gu  suth,  gu  sior, 
Gach  linn  gu  brath, 

Ho  !  hi  !  biodh  aoibh  ! 


SEASONS  137 

Offer  to  the  Being  from  found  to  cover. 
Include  stave  and  stone  and  beam, 
Offer  again  both  rods  and  cloth, 
Be  health  to  the  people  therein, 

Hail  King  !  hail  King  !  blessed  is  He !  blessed  is  He  ! 
Hail  King !  hail  King  !  blessed  is  He  !  blessed  is  He  ! 
Ho,  hail !  blessed  the  King  ! 
Let  there  be  joy  ! 

Blessed  the  King, 

Without  beginning,  without  ending, 

To  everlasting,  to  eternity, 

Every  generation  for  aye, 

Ho !  hi !  let  there  be  joy  ! 


AIMSIRE 


HEIRE,   BANNAG 


[58] 


These  carols  were  sung  by  a  band  of  men  who  went  about  from 
house  to  house  in  the  townland.  The  band  selected  a  leader  for 
their  singing  and  for  their  actions  throughout  the  night.  This 
eader    was    called    '  fear-duan,'   song-man,   and    the    others    were 

EIRE  Bannag,  hoire  Bannag, 
Heire  Bannag,  air  a  bheo. 


Chaidh  Muire  mhin  gheal  air  a  glun, 
Is  e  Righ  nan  dul  a  bha  na  h-uchd. 

Taobh  an  t-sorcain,  taobh  an  t-searcain, 
Buailtear  boicionn  air  an  spar. 

'G  innse  duinn  gu  'n  do  rugadh  Criosd, 
Righ  nan  righ,  a  tir  na  slaint. 


Chi  mi  tulach,  chi  mi  traigh, 
Chi  mi  ullaim  air  an  t-snamh. 


Chi  mi  ainghlean  air  an  luinn, 
Tighinn  le  cimh  us  cairdeas  duinn. 


SEASONS 


HEY   THE   GIFT 

called  'fir-fuinn/  chorus-men.     When  they  had  sung  their  carols  at  a  house,  two 
or  three  bannocks  were  handed  out  to  them  through  a  window. 

The  song-man  got  half  of  every  bannock  so  received,  and  the  other  half  went 
to  the  chorus-men. 

Hey  the  Gift,  ho  the  Gift, 
Hey  the  Gift  on  the  living. 

The  fair  Mary  went  upon  her  knee, 

It  was  the  King  of  glory  who  was  on  her  breast. 

The  side  of  the  sack  (?)  the  side  of  the  sark  (?) 
The  hide  is  struck  upon  the  spar. 

To  tell  to  us  that  Christ  is  born, 

The  King  of  kings  of  the  land  of  salvation. 

I  see  the  hills,  I  see  the  strand, 
I  see  the  host  upon  the  wing. 

I  see  angels  on  clouds,  [waves 

Coming  with  speech  and  friendship  to  us. 


uo 


AIMSIRE 


HEIRE   BANNAG,   HOIRE   BANNAG  [59] 


EIRE  Bannag,  hoire  Ban  nag, 
Heire  Bannag,  air  a  bheo. 

Mac  na  niula,  Mac  na  neula, 
Mac  na  runna,  Mac  na  reula, 
Heire  Bannag,  etc. 

Mac  na  dile,  Mac  na  deire, 
Mac  na  spire,  Mac  na  speura,  [spisn 

Heire  Bannag,  etc. 


Mac  na  lasa,  Mac  na  leusa, 
Mac  na  cruinne,  Mac  na  ce, 
Heire  Bannag,  etc. 


Mac  nan  dula,  Mac  nan  neamha, 
Mac  na  gile,  Mac  na  greine, 
Heire  Bannag,  etc. 


Mac  Moire  na  De-meine, 
Us  Mac  De  tus  gach  sgenla, 
Heire  Bannag,  etc. 


SEASONS  ui 


HEY   THE  GIFT,   HO   THE   GIFT 

Hey  the  Gift,  ho  the  Gift, 
Hey  the  Gift,  on  the  living. 

Son  of  the  dawn,  Son  of  the  clouds, 
Son  of  the  planet,  Son  of  the  star, 
Hey  the  Gift,  etc. 

Son  of  the  rain,  Son  of  the  dew, 
Son  of  the  welkin,  Son  of  the  sky, 
Hey  the  Gift,  etc. 

Son  of  the  flame,  Son  of  the  light, 
Son  of  the  sphere,  Son  of  the  globe, 
Hey  the  Gift,  etc. 

Son  of  the  elements,  Son  of  the  heavens, 
Son  of  the  moon,  Son  of  the  sun, 
Hey  the  Gift,  etc. 

Son  of  Mary  of  the  God-mind, 
And  the  Son  of  God  first  of  all  news, 
Hey  the  Gift,  etc. 


142 


AIMS1RE 


BANNAG   NAM   BUADH 

S  mise  Bannag,  is  mise  Bochd, 
Is  mise  Fear  na  h-oidhche  nochd. 

Is  mise  Mac  De  anns  an  dorus, 
Di-luain  air  thuaradh  nam  bannag. 

Is  uasal  Bride  mhin-gheal  air  a  glun, 
Is  uasal  Righ  nan  dul  na  h-uchd. 

Mac  na  gile,  Mac  na  greine, 
Mac  Moire  mor  na  De-meine, 

Crois  air  gach  guala  dheis, 
Mis  is  dorus,  fosgail  thusa. 

Is  leir  'omh  tulach,  is  leir  'omh  traigh, 
Is  leir  omh  ainghlean  tighinn  air  snamh. 


[60] 


Is  leir  omh  calaman,  cuimir,  caon, 
Tighinn  le  caomh  us  cairdeas  duinn. 


SEASONS  us 


THE   GIFT   OF   POWER 

I  am  the  Gift,  I  am  the  Poor, 
I  am  the  Man  of  the  night. 

I  am  the  Son  of  God  in  the  door, 
On  Monday  seeking  the  gifts. 

Noble  is  Bride  the  gentle  fair  on  her  knee, 
Noble  the  King  of  glory  on  her  breast. 

Son  of  the  moon,  Son  of  the  snn, 
Son  of  great  Mary  of  God-like  mind. 

A  cross  on  each  right  shoulder, 
I  am  in  the  door,  open  thou. 

I  see  the  hills,  I  see  the  strands, 
I  see  angels  heralding  on  high. 

I  see  the  dove  shapely,  benign, 

Coming  with  kindness  and  friendship  to  us. 


AIMSIRE 


AN  OIGH  AGUS  AN  LEANABH 

HUNNACAS  an  Oigh  a  teachd, 
Criosda  gu  h-og  na  h-uchd. 

A  Mhoir  Oighe,  agus  a  Mhic, 
Beannaich  an  taigh  agus  a  luchd. 

Beannaich  am  biadh,  beannaich  am  bord, 
Beannaich  an  dias,  an  triall  's  an  stor. 

An  trath  bha  oirnn  an  raidhe  gann, 
Is  tu  fein  Oighe  bu  mhathair  dhuinn. 


[«1] 


Is  gil  thu  na  ghealach  earra-gheal 
Ag  eirigh  air  an  tulaich. 

Is  gil  thu  na  ghrian  cheit-ghil, 
Fo  eibhneas  subhach. 

Bho  nach  faod  am  bard  fuireach, 
Cuiribh  uilim  's  a  bhalg  le  beannachd. 


Mise  gille  Mhic  De  an  cois  an  doruis, 
A  uclid  De,  eirich  fein  us  fosgail  domh  e. 


SEASONS 


THE  VIRGIN  AND  CHILD 

Behold  the  Virgin  approaching, 
Christ  so  young  on  her  breast. 

O  Mary  Virgin  !  and  O  Holy  Son ! 
Bless  Ve  the  house  and  all  therein. 

Bless  Ve  the  food,  bless  Ye  the  board, 
Bless  Ve  the  corn,  the  flock  and  the  store. 

What  time  to  us  the  quarter  was  scarce, 

It  is  thou  thyself,  Virgin,  who  wast  mother  to  us. 

Thou  art  brighter  than  the  waxing  moon 
Rising  over  the  mountains. 

Thou  art  brighter  than  the  summer  sun, 
Under  his  fulness  of  joy. 

Since  the  bard  must  not  tarry, 

Place  ye  alms  in  the  bag  with  a  blessing. 

Servant  am  I  of  God  the  Son  at  the  door, 

From  the  bosom  of  God,  arise  thyself  and  open  to  me. 


AIMSIRE 


RUGADH  BUACHAILLE  NAN  TREUD         [G2] 

IDHCHE  sin  a  dhealraich  an  reult, 
Rugadh  Buachaille  nan  treud, 
e  Oigh  nan  ceudaibh  beus, 
Moire  Mhathar. 

An  Trianaid  shiorruidh  r'a  taobh, 
Ann  am  frasach  fuar,  faoin, 
Thig  's  thoir  deachamh  de  d'  mhaoin, 
Dha  'n  t-Slan-Fhear. 

An  cobhrach,  ciochrach,  caomh, 
Gun  aon  dachaidh  fo'n  t-saoghal, 
Am  Fogaran  naomba,  maoth, 
'Manul ! 

A  thri  ainglibh  nam  buadh  [tha  shuas 

Thigibh,  thigibb  a  nuas, 
Do  Chriosd  an  t-sluaigli 
Thugaibh  failte. 

Pogaibh  a  bhasa, 
Tioramaichibh  a  chasa 
Le  fait  bhur  cinn, 
'S  O  !  Thi  na  cruinne, 
'S  Iosa,  Mhicheil,  Mhuire, 
Na  fagaibb  sinn. 


SEASONS 


147 


THE  SHEPHERD  OF  THE  FLOCK  WAS  BORN 

That  night  the  star  shone 
Was  born  the  Shepherd  of  the  Flock, 
Of  the  Virgin  of  the  hundred  charms, 
The  Mary  Mother. 

The  Trinity  eternal  by  her  side, 
In  the  manger  cold  and  lowly, 
Come  and  give  tithes  of  thy  means 
To  the  Healing  Man. 

The  foam-white  breastling  beloved, 
Without  one  home  in  the  world, 
The  tender  holy  Babe  forth  driven, 
Immanuel ! 


Ye  three  angels  of  power 
Come  ye,  come  ye  down, 
To  the  Christ  of  the  people 
Give  ye  salutation. 

Kiss  ye  His  hands, 
Dry  ye  His  feet 
With  the  hair  of  your  heads, 
And  O !  Thou  world-pervading  God, 
And  Ye,  Jesu,  Michael,  Mary, 
Do  not  Ye  forsake  us. 


[above 


148 


AIMSIRE 


CALLUINN  A  BHUILG 


[63] 


Calluinen  Ho  ! — This  rune  is  still  repeated  in  the  Isles.  Rarely,  however,  do 
two  persons  recite  it  alike.  This  renders  it  difficult  to  decide  the  right  form  of 
the  words. 

The  walls  of  the  old  houses  in  the  West  are  very  thick — from  five  to  eight  feet. 
There  are  no  gables,  the  walls  being  of  uniform  height  throughout.  The  roof  of  the 
house  being  raised  from  the  inner  edge  of  the  wall,  a  broad  terrace  is  left  on  the 
outside.  Two  or  three  stones  project  from  the  wall  at  the  door,  forming  steps.  On 
these  the  inmates  ascend  for  purposes  of  thatching  and  securing  the  roof  in  time 
of  storm. 

1LLUINN  a  bhuilg, 
Calluinn  a  bhuilg, 

Buail  am  boicionn, 

Buail  am  boicionn. 
Calluinn  a  bhuilg, 
Calluinn  a  bhuilg, 

Buail  an  craicionn, 

Buail  an  craicionn. 
Calluinn  a  bhuilg, 
Calluinn  a  bhuilg, 

Sios  e  !  suas  e  ! 

Buail  am  boicionn. 
Calluinn  a  bhuilg, 
Calluinn  a  bhuilg, 

Sios  e  !  suas  e  ! 

Buail  an  craicionn. 
Calluinn  a  bhuilg, 
Calluinn  a  bhuilsr. 


SEASONS 


HOGMANAY  OF  THE  SACK 

The  'gillean  Callaig  '  carollers  or  Hogmanay  lads  perambulate  the  townland  at 
night.  One  man  is  enveloped  in  the  hard  hide  of  a  bull  with  the  horns  and  hoofs 
still  attached.  When  the  men  come  to  a  house  they  ascend  the  wall  and  run  round 
sunwise,  the  man  in  the  hide  shaking  the  horns  and  hoofs,  and  the  other  men  strik- 
ing the  hard  hide  with  sticks.  The  appearance  of  the  man  in  the  hide  is  grue- 
some, while  the  din  made  is  terrific.  Having  descended  and  recited  their  runes 
at  the  door,  the  Hogmanay  men  are  admitted  and  treated  to  the  best  in  the  house. 

The  performance  seems  to  be  symbolic,  but  of  what  it  is  not  easy  to  say,  unless  of 
laying  an  evil  spirit.     That  the  rite  is  heathen  and  ancient  is  evident. 

Hogmanay  of  the  sack, 
Hogmanay  of  the  sack, 

Strike  the  hide, 

Strike  the  hide. 
Hogmanay  of  the  sack, 
Hogmanay  of  the  sack, 

Beat  the  skin, 

Beat  the  skin. 
Hogmanay  of  the  sack, 
Hogmanay  of  the  sack, 

Down  with  it !  up  with  it ! 

Strike  the  hide. 
Hogmanay  of  the  sack, 
Hogmanay  of  the  sack, 

Down  with  it !  up  with  it 

Beat  the  skin. 
Hogmanay  of  the  sack, 
Hogmanay  of  the  sack. 


150 


AIMSIRE 


CAIRIOLL  CALLAIG 


[64] 


IS  tha  mis  air  tighinn  dha'r  duthaich 
A  dh-urachadh  dhuibh  na  Callaig, 
Cha  leig  mi  leas  a  dhol  ga  innse, 
Bha  i  ann  ri  linn  ar  seanar. 

Dirim  ris  an  ardorus, 
Tenrnam  ris  an  starsach, 
Mo  dhuan  a  ghabhail  doigheil, 
Modhail,  moineil,  maineil. 

Caisean  Callaig  na  mo  phoca, 
Is  mor  an  ceo  thig  as  an  ealachd 


Gheibh  fear  an  taighe  na  dhorn  e. 

Cuiridh  e  shron  aims  an  teallacli, 

Theid  e  deiseil  air  na  paisdean, 

Seachd  ar  air  bean  an  taighe.  [neo-r-thaing 

Bean  an  taighe  is  i  is  fhiach  e, 
Lamh  a  riarach  oirnn  na  Callaig, 
Socliair  bheag  a  bhlath  an  t-samhraidh, 
Tha  mi  n  geall  air  leis  an  arain. 

Tabhair  duinn  ma  dh-fhaodas, 
Mar  a  faod  na  cum  maill  oirnn, 
Mise  gille  Mine  De  's  an  dorus, 
Eirich  fein  us  fosgail  domh  e. 


SEASONS  151 


HOGMANAY  CAROL 

I  am  now  come  to  your  country, 
To  renew  to  you  the  Hogmanay, 
I  need  not  tell  you  of  it, 
It  was  in  the  time  of  our  forefathers. 

I  ascend  by  the  door  lintel, 
I  descend  by  the  doorstep, 
I  will  sing  my  song  becomingly, 
Mannerly,  slowly,  mindfully. 

The  Hogmanay  skin  is  in  my  pocket, 
Great  will  be  the  smoke  from  it  presently, 


The  house-man  will  get  it  in  his  hand, 
He  will  place  its  nose  in  the  fire, 
He  will  go  sunwards  round  the  babes, 
And  for  seven  verities  round  the  housewife. 

The  housewife  it  is  she  who  deserves  it, 
The  hand  to  dispense  to  us  the  Hogmanay, 
A  small  gift  of  the  bloom  of  summer, 
Much  I  wish  it  with  the  bread. 

Give  it  to  us  if  it  be  possible, 

If  you  may  not,  do  not  detain  us, 

I  am  the  servant  of  God's  Son  at  the  door, 

Arise  thyself  and  open  to  me. 


152 


AIMSIRE 


DUAN  CALLAIG  [65] 


1ST  o  tbaine  sinn  dh'  an  duthaich, 
Dh'  urachadh  dhuibh  na  Callaig, 
Cha  ruig  uine  dhuinn  bin  g'  innse, 
Bha  i  aim  ri  linn  ar  seanar. 

A  direadli  ri  toblit  an  taighe, 

A  teurnadh  aig  an  dorus, 

Mo  dhuan  a  gbabbail  modbail, 

Mar  b'  eol  domb  aig  a  Cballaig. 

Caisein  Callaig  na  mo  pbocaid, 
Is  mor  an  ceo  thig  as  an  fbear  ud, 
Cha'  n'  eil  aon  a  gheobh  de  aile, 
Nacb  bi  gu  bratb  de  fallain. 


Gheobh  fear  an  taighe  na  dhorn  e, 
Cuiridh  e  shron  aims  an  teallach  ; 
Theid  e  deiseil  air  na  paisdean, 

Us  seachd  araid  bean  an  taighe. 


Gheobh  a  bhean  e,  is  i  s  t-fhiach  e, 
Lamb  a  riaracbadh  na  Callaig, 
Lamb  a  bhairig  cais  us  im  duinn, 

Lamb  gun  spiocaireaebd,  gun  ghainne. 


SEASONS  153 


THE  SONG  OF  HOGMANAY 

Now  since  we  came  to  the  country 
To  renew  to  you  the  Hogmanay, 
Time  will  not  allow  us  to  explain, 

It  has  been  since  the  age  of  our  fathers. 

Ascending  the  wall  of  the  house, 
Descending  at  the  door, 
My  carol  to  say  modestly, 

As  becomes  me  at  the  Hogmanay. 

The  Hogmanay  skin  is  in  my  pocket, 
Great  the  fume  that  will  come  from  that, 
No  one  who  shall  inhale  its  odour, 

But  shall  be  for  ever  from  it  healthy. 

The  house-man  will  get  it  in  his  grasp, 

He  will  put  its  point  in  the  fire, 

He  will  go  sunwise  round  the  children. 

And  very  specially  round  the  goodwife. 

The  wife  will  get  it,  she  it  is  who  deserves  it. 

The  hand  to  distribute  the  Hogmanay, 

The  hand  to  bestow  upon  us  cheese  and  butter, 

The  hand  without  niggardliness,  without  meanness, 
u 


154  AIMSIRE 

Bho  'n  ta  tart  air  tighirm  an  duthaich, 
Us  nach  bi  duil  againn  ri  annas, 
Rud  beag  a  shugb  an  t-sambraidb, 
B'  annsa  leinn  e  leis  an  aran. 

Mur  bheil  sin  againn  ri  fhaotainn, 
Ma  dh-fhaodas  tu,  na  cinn  mail]  oirnn, 
Mise  gille-Mhic-De  air  Chollaig, 
Eirich  fein  ns  fosgail  dorus. 
Callain  seo  !  Calkin  seo  ! 


SEASONS  155 

Since  drought  has  come  upon  the  land, 
And  that  we  do  not  expect  rarity, 
A  little  of  the  substance  of  the  summer, 
Would  we  desire  with  the  bread. 

If  that  we  are  not  to  have  it, 
If  thou  mayest,  do  not  detain  us, 
I  am  the  servant  of  God's  Son  on  Hogmanay, 
Arise  thyself  and  open  the  door. 

Hogmanay  here  !  Hogmanay  here  ! 


156 


AIMSIRE 


OIDHCHE  CHALLAIG  [66] 


HAINE  sinne  chon  an  doruis, 
Feuch  am  feairde  sinn  an  turas, 
Dh'  innis  a  mhnathan  coir  a  bhaile, 
Gur  e  maireach  La  Cullaig. 

After  being  entertained  the  guisers  go  sunwise  round 

Gu'm  beannaicheadh  Dia  an  t-fhardach, 
Eadar  chlach,  us  chuaille,  us  chrann, 
Eadar  bhithe,  bhliochd,  us  aodach, 
Slainte  dhaoin  bhi  daonnan  ann, 


Should  the  guisers  be  inhospitably  treated,  they  file  round  the  fire  withershi 
and  walk  out,  and  raise  a  cairn  in  or  near  the  door,  called  '  carnan  mollachd/  cai 
of  malison,  '  carnan  cronachd,'  scath  cairn. 

Mallachd  Dhe  us  Challaig  oirbh, 
'S  cronachd  chlaimhein  chiuchaich, 
Fioinn,  fithich  agus  fiolair, 
'S  cronachd  sionnaich  liugaich. 


Cronachd  chon  us  chat  oirbh, 
Thorc  us  bhroc  us  bhrugha, 
Mhaghain  mais  's  mhadaidh-alla, 
'S  cronachd  thaghain  tutaidh. 


SEASONS  157 


HOGMANAY 

We  are  come  to  the  door, 

To  see  if  we  be  the  better  of  our  visit, 

To  tell  the  generous  women  of  the  townland 

That  to-morrow  is  Calenda  Day. 

the  fire  singing — 

May  God  bless  the  dwelling, 
Each  stone,  and  beam,  and  stave, 
All  food,  and  drink,  and  clothing, 
May  health  of  men  be  always  there. 

They  tramp  loudly,  shaking  the  dust  of  the  place  off  their  feet,  and  intoning  with 
a  deep  voice  the  following  and  other  maledictions — 

The  malison  of  God  and  of  Hogmanay  be  on  you, 
And  the  scath  of  the  plaintive  buzzard, 
Of  the  hen-harrier,  of  the  raven,  of  the  eagle, 
And  the  scath  of  the  sneaking  fox. 

The  scath  of  the  dog  and  of  the  cat  be  on  you, 
Of  the  boar,  of  the  badger,  and  of  the  '  brugha, 
Of  the  hipped  bear  and  of  the  wild  wolf, 
And  the  scath  of  the  foul  foumart. 


158 


AIMSIRE 


BEANNACHADH  BLHADHNA  UIR  [67] 

This  poem  was  repeated  the  first  thing  on  the  first  day  of  the  year.     It  was  common 


HE,  bearmaich  dhomh  an  la  ur, 
Nach  do  thuradh  dhomh  roimhe  riamh, 
Is  ami  gu  beannachadh  do  glmuis, 
Thug  thu  'n  uine  seo  dhomh,  a  Dliia. 

Bearmaich  thusa  dhomh  mo  shuil, 
Beannaicheadh  mo  shuil  na  clii, 
Beannaichidh  mise  mo  nabaidh, 
Beannaicheadh  mo  nabaidh  mi. 


Dhe  tabhair  dhomh-sa  cridhe  glan, 
Na  leig  a  seall  do  shula  mi, 
Beannaich  dhomh  mo  ghin  's  mo  bhean, 
'S  beannaich  domh  mo  nearc  's  mo  ni. 


SEASONS  159 


THE  BLESSING  OF  THE  NEW  YEAR 

throughout  the   Highlands  and    Islands.     The  writer  has  heard   version! 
many  places. 

God,  bless  to  me  the  new  day, 
Never  vouchsafed  to  me  before, 
It  is  to  bless  Thine  own  presence 
Thou  hast  given  me  this  day,  O  God. 

Bless  Thou  to  me  mine  eye, 
May  mine  eye  bless  all  it  sees, 
I  will  bless  my  neighbour, 
May  my  neighbour  bless  me. 

God,  give  me  a  clean  heart, 
Let  me  not  from  sight  of  Thine  eye, 
Bless  to  me  my  children  and  my  wife, 
And  bless  to  me  my  means  and  my  cattle. 


1G0 


AIMSIRE 


CRIOSDA  CLEIREACH  OS  AR  CIONN 


[68] 


RIOSDA  Cleireach  os  ar  cionn, 
Dh'  orduich  Ti  nan  dul  do  gach  duil  a  t'  ann. 
Criosda  Cleireach  os  ar  cionn. 

Nochd  oidhch  a  chrochaidh  chruaidli, 
Crann  cruaidh  lis  na  chrochadh  Criosd. 
Criosda  Cleireach  os  ar  cionn. 

s  uasal  Bannag,  is  uasal  Bochd, 
s  nasal  Fear  na  h-oidhche  nochd. 

Criosda  Cleireach  os  ar  cionn. 


Is  i  Bride  mhin  cliaidh  air  a  glun, 
Is  e  Righ  nan  dul  a  ta  na  h-uchd, 

Criosda  Cleireach  os  ar  cionn. 

Chluinn  mi  tulach,  chluinn  mi  traigh 

Chluinn  mi  ainghlean  air  an  t-snamh, 

Criosda  Cleireach  os  ar  cionn. 

Chluinn  mi  Cairbre  cuimir,  cruinn, 
Tighinn  cluimh  le  cairdeas  duinn. 

Criosda  Cleireach  os  ar  cionn. 

Is  ioma  tionailt  air  an  tulaich, 
Gun  farmad  duine  ri  cheile. 

Criosda  Cleireach  os  ar  cionn. 


Is  mise  gille  Mic  De  is  an  dorus, 
Eirich  fein  us  fosgail  domh  e. 

Criosda  Cleireach  os  ar  cionn 


SEASONS 


CHRIST  THE  PRIEST  ABOVE  US 

Christ  the  Priest  above  us, 
Ordained  of  God  for  all  living. 

Christ  the'Priest  above  us. 

To-night,  the  night  of  the  cross  of  agony, 
The  cross  of  anguish  to  which  Christ  was  crucified. 
Christ  the  Priest  above  us. 

Noble  the  Gift !  noble  the  Poor  ! 
Noble  the  Man  of  this  night. 

Christ  the  Priest  above  us. 

It  was  Bride  the  fair  who  went  on  her  knee. 
It  is  the  King  of  glory  who  is  in  her  lap. 
Christ  the  Priest  above  us. 

I  hear  the  hills,  I  hear  the  seas, 
I  hear  the  angels  heralding  to  earth 
Christ  the  Priest  above  us. 

I  hear  Cairbre  of  the  shapely,  rounded  limbs, 
Coming  softly  in  friendship  to  us. 
Christ  the  Priest  above  us. 

Great  the  assemblage  upon  this  knoll, 
Without  the  envy  of  man  to  another. 
Christ  the  Priest  above  us. 

I  am  servant  of  God  the  Son  at  the  door, 
Oh  !  arise  thou  thyself  and  open  to  me. 
Christ  the  Priest  above  us. 
x 


162 


AIMSIRE 


LA  CHALUIM-CHILLE 


Diardaoin,  Didaoirn — the  day  between  the  fasts — Thursday,  was  St.  Columba's  Day — 
Diardaoin  Chaluim-chille,  St.  Columba's  Thursday — and  through  him  the  day  of  many 
important  events  in  the  economy  of  the  people.  It  was  a  lucky  day  for  all  enter- 
prises— for  warping  thread,  for  beginning  a  pilgrimage,  or  any  other  undertaking. 
On  Thursday  eve  the  mother  of  a  family  made  a  bere,  rye,  or  oaten  cake  into  which 
she  put  a  small  silver  coin.  The  cake  was  toasted  before  a  fire  of  rowan,  yew,  oak, 
or  other  sacred  wood.  On  the  morning  of  Thursday  the  father  took  a  keen-cutting 
knife  and  cut  the  cake  into  as  many  sections  as  there  were  children  in  the  family, 
all  the  sections  being  equal.  All  the  pieces  were  then  placed  in  a  'ciosan  ' —  a  bee- 
hive basket — and  each  child  blindfold  drew  a  piece  of  cake  from  the  basket  in  name 
of  the  Father,  Son,  and  Spirit.  The  child  who  got  the  coin  got  the  crop  of  lambs  for 
the  year.  This  was  called  '  sealbh  uan  ' — lamb  luck.  Sometimes  it  was  arranged 
that  the  person  who  got  the  coin  got  a  certain  number  of  the  lambs,  and  the  others 
the  rest  of  the  lambs  among  them.  Each  child  had  a  separate 
mark,  and  there  was  much  emulation  as  to  who  had  most  lambs, 
the  best  lambs,  and  who  took  best  care  of  the  lambs. 

Maunday  Thursday  is  called  in  Uist  'Diardaoin  a  brochain,' 
I  Gruel  Thursday,  and  in  lona  '  Diardaoin  a  brochain  mhoir,' 
Great  Gruel  Thursday.     On  this  day  people  in  maritime  districts 

AORN  Chalum-chille  chaomh 
La  chur  chaorach  air  seilbh, 
La  chur  ba  air  a  laogh, 
La  chur  aodach  an  deilbh. 

La  chur  churach  air  sal, 
La  chur  gais  clion  a  uieirgh, 
La  chou  breith,  la  chou  bais, 
La  chou  ardu  a  sheilg. 

La  chur  ghearran  an  eil, 
La  chur  feudail  air  raou, 
La  chur  uruuigh  chou  feum, 
La  m'  eudail  an  Daorn. 

La  m'  eudail  au  Daoru. 


SEASONS  163 


THE  DAY  OF  ST.  COLUMBA 

made  offerings  of  mead,  ale,  or  gruel  to  the  god  of  the  sea.  As  the  day  merged  from 
Wednesday  to  Thursday  a  man  walked  to  the  waist  into  the  sea  and  poured  out 
whatever  offering  had  been  prepared,  chanting : — 

'  A  Dlie  na  mam  0  God  of  the  sea, 

Cuir  todliar  's  an  tarruinn  Put  weed  in  the  drawing  wave 

Chou  tachair  an  talaimh  To  enrich  the  ground, 

Chon  bailcidh  dhuinn  biaidh.'  To  shower  on  us  food. 

Those  behind  the  offerer  took  up  the  chant  and  wafted  it  along  the  sea-shore 
on  the  midnight  air,  the  darkness  of  night  and  the  rolling  of  the  waves  making  the 
scene  weird  and  impressive.  In  18()0  the  writer  conversed  in  Iona  with  a  middle- 
aged  man  whose  father,  when  young,  had  taken  part  in  this  ceremony.  In  Lews 
the  custom  was  continued  till  this  century.  It  shows  the  tolerant  spirit  of  the 
Columban  Church  and  the  tenacity  of  popular  belief,  that  such  a  practice  should 
have  been  in  vogue  so  recently. 

The  only  exception  to  the  luck  of  Thursday  was  when  Beltane  fell  on  that  day. 

'  'D  uair  is  Ciadaoineach  an  t-Samhain  When  the  Wednesday  is  Hallowmas 

Is  iarganach  fir  an  domhain,  Restless  are  the  men  of  the  universe  ; 

Ach  's  meirg  is  mathair  dha'n  mhac  bhaoth  But  woe  the  mother  of  the  foolish  son 

'D  uair  is  Daorn  dha  'n  Bhealltain.'  When  Thursday  is  the  Beltane. 

Thursday  of  Columba  benign, 
Day  to  send  sheep  on  prosperity, 
Day  to  send  cow  on  calf, 
Day  to  put  the  web  in  the  warp. 

Day  to  put  coracle  on  the  brine, 
Day  to  place  the  staff  to  the  flag, 
Day  to  bear,  day  to  die, 
Day  to  hunt  the  heights. 

Day  to  put  horses  in  harness, 
Day  to  send  herds  to  pasture, 
Day  to  make  prayer  efficacious, 
Day  of  my  beloved,  the  Thursday, 

Day  of  my  beloved,  the  Thursday. 


104  AIMSIRE 


SLOINNTIREACHD  BHRIDE  [70] 

The  Genealogy  of  Bride  was  current  among  people  who  had  a  latent  belief  in  its 
efficacy.  Other  hymns  to  Bride  were  sung  on  her  festival,  but  nothing  now  remains 
except  the  names  and  fragments  of  the  words.  The  names  are  curious  and  sugges- 
tive, as :  '  Ora  Bhride,'  Prayer  of  Bride,  '  Lorg  Bhride,'  Staff  of  Bride,  '  Luireach 
Bhride,'  Lorica  of  Bride,  '  Lorig  Bhride,'  Mantle  of  Bride,  •  Brot  Bhride/  Corslet  of 
Bride,  and  others.  La  Feill  Bhride,  St.  Bridget's  Day,  is  the  first  of  February,  new- 
style,  or  the  thirteenth  according  to  the  old  style,  which  is  still  much  in  use  in  the 
Highlands.  It  was  a  day  of  great  rejoicing  and  jubilation  in  olden  times,  and  gave 
rise  to  innumerable  sayings,  as  : — 

'  Feill  na  Bride,  feis  na  finue.'  Feast  of  the  Bride,  feast  of  the  maiden. 

'  Bride  binn  nam  has  ban. '  Melodious  Bride  of  the  fair  palms. 

'A  Bhride  chaoin  cheanail,  Thou  Bride  fair  charming, 

Is  caoimh  Horn  anail  do  bheoil,  Pleasant  to  me  the  breath  of  thy  mouth, 

'D  uair  reidhiun  air  m'  aineol  When  I  would  go  among  strangers 

Bu  tu  fein  ceann  eisdeaohd  mo  sgeoil.'  Thou  thyself  wert  the  hearer  of  my  tale. 

There  are  many  legends  and  customs  connected  with  Bride.  Some  of  these  seem 
inconsistent  with  one  another,  and  with  the  character  of  the  Saint  of  Kildare. 
These  seeming  inconsistencies  arise  from  the  fact  that  there  were  several  Brides, 
Christian  and  pre-Christian,  whose  personalities  have  become  confused  in  the  course 
of  centuries — the  attributes  of  all  being  now  popularly  ascribed  to  one.  Bride 
is  said  to  preside  over  fire,  over  art,  over  all  beauty,  'fo  cheabhar  agus  fo  chuan,' 
beneath  the  sky  and  beneath  the  sea.  And  man  being  the  highest  type  of  ideal 
beauty,  Bride  presides  at  his  birth  and  dedicates  him  to  the  Trinity.  She  is  the 
Mary  and  the  Juno  of  the  Gael.  She  is  much  spoken  of  in  connection  with  Mary, 
— generally  in  relation  to  the  birth  of  Christ.  She  was  the  aid-woman  of  the 
Mother  of  Nazareth  in  the  lowly  stable,  and  she  is  the  aid-woman  of  the  mothers 
of  Uist  in  their  humble  homes. 

It  is  said  that  Bride  was  the  daughter  of  poor  pious  parents,  and  the  serving- 
maid    in   the  inn   of  Bethlehem.     Great  drought   occurred   in   the   land,  and   the 


SEASONS  1G5 


GENEALOGY  OF  BRIDE 

master  of  the  hostel  went  away  with  his  cart  to  procure  water  from  afar,  leaving 
with  Bride  '  faircil  buirn  agus  breacag  arain,'  a  stoup  of  water  and  a  bannock  of 
bread  to  sustain  her  till  his  return.  The  man  left  injunctions  with  Bride  not  to 
give  food  or  drink  to  any  one,  as  he  had  left  only  enough  for  herself,  and  not  to 
give  shelter  to  any  one  against  his  return. 

As  Bride  was  working  in  the  house  two  strangers  came  to  the  door.  The  man 
was  old,  with  brown  hair  and  grey  beard,  and  the  woman  was  young  and  beautiful, 
with  oval  face,  straight  nose,  blue  eyes,  red  lips,  small  ears,  and  golden  brown  hair, 
which  fell  below  her  waist.  They  asked  the  serving-maid  for  a  place  to  rest,  for 
they  were  footsore  and  weary,  for  food  to  satisfy  their  hunger,  and  for  water  to 
quench  their  thirst.  Bride  could  not  give  them  shelter,  but  she  gave  them  of  her 
own  bannock  and  of  her  own  stoup  of  water,  of  which  they  partook  at  the  door  ; 
and  having  thanked  Bride  the  strangers  went  their  way,  while  Bride  gazed  wist- 
fully and  sorrowfully  after  them.  She  saw  that  the  sickness  of  life  was  on 
the  young  woman  of  the  lovely  face,  and  her  heart  was  sore  that  she  had  not 
the  power  to  give  them  shade  from  the  heat  of  the  sun,  and  cover  from  the  cold 
of  the  dew.  When  Bride  returned  into  the  house  in  the  darkening  of  the  twilight, 
what  was  stranger  to  her  to  see  than  that  the  bannock  of  bread  was  whole,  and  the 
stoup  of  water  full,  as  they  had  been  before  !  She  did  not  know  under  the  land  of 
the  world  what  she  would  say  or  what  she  would  do.  The  food  and  the  water 
of  which  she  herself  had  given  them,  and  had  seen  them  partake,  without  a  bit  or  a 
drop  lacking  from  them  !  When  she  recovered  from  her  wonderment  Bride  went 
out  to  look  after  the  two  who  had  gone  their  way,  but  she  could  see  no  more  of 
them.  But  she  saw  a  brilliant  golden  light  over  the  stable  door,  and  knowing 
that  it  was  not  '  dreag  a  bhais/  a  meteor  of  death,  she  went  into  the  stable  and  was 
in  time  to  aid  and  minister  to  the  Virgin  Mother,  and  to  receive  the  Child  into  her 
arms,  for  the  strangers  were  Joseph  and  Mary,  and  the  child  was  Jesus  Christ,  the 
Son  of  God,  come  to  earth,  and  born  in  the  stable  of  the  hostel  of  Bethlehem. 
'  'D  uaira  rugadh  an  leanabh  chuir  Bride  tri  braona  burna  fuarain  fioir-uisge  air  clar 
a  bhathais  ann  an  ainm  De,  ami  an  ainm  Iosa,  ann  an  ainm  Spioraid.'  When  the 
Child  was  born  Bride  put  three  drops  of  water  from  the  spring  of  pure  water  on  the 
tablet  of  His  forehead,  in  name  of  God,  in  name  of  Jesus,  in  name  of  Spirit.     When 


166  AIMSIRE 

the  master  of  the  inn  was  returning  home,  and  ascending  the  hill  on  which  his 
house  stood,  he  heard  the  murmuring  music  of  a  stream  Mowing  past  his  house, 
and  he  saw  the  light  of  a  bright  star  above  his  stable  door.  He  knew  from  these 
signs  that  the  Messiah  was  come  and  that  Christ  was  born,  'oir  bha  e  ann  an 
dailgneachd  nan  daoine  gu'm  beirte  Iosa  Criosda  Mac  De  ann  am  Betlehem  bailc 
Dhaibhidh  ' — for  it  was  in  the  seership  of  the  people  that  Jesus  Christ,  the  Son 
of  God,  would  be  born  in  Bethlehem,  the  town  of  David.  And  the  man  rejoiced 
with  exceeding  joy  at  the  fulfilment  of  the  prophecy,  and  he  went  to  the  stable 
and  worshipped  the  new  Christ,  whose  infant  cradle  was  the  manger  of  the 
horses. 

Thus  Bride  is  called  '  ban-chuideachaidh  Moire,'  the  aid-woman  of  Mary.  In 
this  connection,  and  in  consequence  thereof,  she  is  called  'Muime  Chriosa,'  foster- 
mother  of  Christ;  '  Bana-ghoistidh  Mhic  De,'  the  god-mother  of  the  Son  of  God  ; 
'  Bana-ghoistidh  Iosda  Criosda  nam  bann  agus  nam  beannachd,'  god-mother  of 
Jesus  Christ  of  the  bindings  and  blessings.  Christ  again  is  called  •  Dalta  Bride,' 
the  foster-son  of  Bride ;  '  Dalta  Bride  bith  nam  beannachd,'  the  foster-son  of 
Bride  of  the  blessings ;  '  Daltan  Bride,'  little  fosterling  of  Bride,  a  term  of 
endearment. 

John  the  beloved  is  called  '  Dalta  Moire,'  foster-son  of  Mary,  and  '  Comhdhalt.i 
Chriosda/  the  foster-brother,  literally  co-foster,  of  Christ.  Fostership  among  the 
Highlanders  was  a  peculiarly  close  and  tender  tie,  more  close  and  more  tender 
even  than  blood.  There  are  many  proverbs  on  the  subject,  as,  '  Fuil  gu  fichead, 
comhdhaltas  gu  ceud,'  blood  to  the  twentieth,  fostership  to  the  hundredth  degree. 
A  church  in  Islay  is  called  'Cill  Daltain,'  the  Church  of  the  Fosterling. 

When  a  woman  is  in  labour,  the  midwife  or  the  woman  next  her  in  importance 
goes  to  the  door  of  the  house,  and  standing  on  the  '  fad-buinn,'  sole-sod,  door-step, 
with  her  hands  on  the  jambs,  softly  beseeches  Bride  to  come  : 

'  Bhride  !  Bhride  !  thig  a  steach  Bride  !  Bride  !  come  in, 

Tlia  do  bhcatha  deauta,  Thy  welcome  is  truly  made, 

Tabhair  cobhair  dha  na  bhean,  Give  thou  relief  to  the  woman, 

'S  tabh  an  gein  dh'an  Triana. '  And  give  the  conception  to  the  Trinity. 

When  things  go  well,  it  indicates  that  Bride  is  present  and  is  friendly  to  the 
family  ;  and  when  they  go  ill,  that  she  is  absent  and  offended.  Following  the  action 
of  Bride  at  the  birth  of  Christ,  the  aid-woman  dedicates  the  child  to  the  Trinity  by 
letting  three  drops  of  clear  cold  water  fall  on  the  tablet  of  his  forehead.  (See 
page  114.) 

The  aid-woman  was  held  in  reverence  by  all  nations.  Juno  was  worshipped  with 
greater  honour  than  any  other  deity  of  ancient  Rome,  and  the  Pharaohs  paid  tribute 
to  the  aid-women  of  Egypt.  Perhaps,  however,  appreciation  of  the  aid-woman 
was  never  more  touchingly  indicated  than  in  the  reply  of  two  beautiful  maidens  of 
St.  Kilda  to  John  Macdonald,  the  kindly  humorist,  and  the  unsurpassed  seaman  and 


SEASONS  1G7 

pilot  of  Admiral  Otter  of  the  West  Coast  Survey  :  '  O  ghradhanan  an  domhain  agus 
an  t-saoghail,  carsoii  a  High  na  gile  's  na  greine  !  nach  'eil  sibh  a  posadh  us  sibh 
cho  briagh  ? '  'A  ghaol  nan  daona,  ciamar  a  phosas  sinne  ?  nach  do  chaochail  a  bhean- 
ghlun  !'  '  Oh  !  ye  loves  of  the  domain  and  of  the  universe,  why,  King  of  the  moon 
and  of  the  sun  !  are  ye  not  marrying  and  ye  so  beautiful  ? '  '  Oh  !  thou  love  of  men, 
how  can  we  marry  ?  has  not  the  knee-wife  died  !' 

On  Bride's  Eve  the  girls  of  the  townland  fashion  a  sheaf  of  corn  into  the 
likeness  of  a  woman.  They  dress  and  deck  the  figure  with  shining  shells,  sparkling 
crystals,  primroses,  snowdrops,  and  any  greenery  they  may  obtain.  In  the  mild 
climate  of  the  Outer  Hebrides  several  species  of  plants  continue  in  flower  during 
winter,  unless  the  season  be  exceptionally  severe.  The  gales  of  March  are  there 
the  destroyers  of  plant-life.  A  specially  bright  shell  or  crystal  is  placed  over  the 
heart  of  the  figure.  This  is  called  '  reul-iuil  Bride,'  the  guiding  star  of  Bride,  and 
typifies  the  star  over  the  stable  door  of  Bethlehem,  which  led  Bride  to  the  infant 
Christ.  The  girls  call  the  figure  '  Bride,'  '  Brideag,'  Bride,  Little  Bride,  and  carry 
it  in  procession,  singing  the  song  of  '  Bride  bhoidheaeh  oigh  nam  mile  beus,' 
Beauteous  Bride,  virgin  of  a  thousand  charms.  The  '  banal  Bride,'  Bride  maiden 
band,  are  clad  in  white,  and  have  their  hair  down,  symbolising  purity  and  youth. 
They  visit  every  house,  and  every  person  is  expected  to  give  a  gift  to  Bride  and 
to  make  obeisance  to  her.  The  gift  may  be  a  shell,  a  spar,  a  crystal,  a  flower, 
or  a  bit  of  greenery  to  decorate  the  person  of  Bride.  Mothers,  however,  give 
'  bonnach  Bride,'  a  Bride  bannock,  'cabag  Bride,'  a  Bride  cheese,  or  '  rolag  Bride,' 
a  Bride  roll  of  butter.  Having  made  the  round  of  the  place  the  girls  go 
to  a  house  to  make  the  '  feis  Bride/  Bride  feast.  They  bar  the  door  and  secure 
the  windows  of  the  house,  and  set  Bride  where  she  may  see  and  be  seen  of 
all.  Presently  the  young  men  of  the  community  come  humbly  asking  permis- 
sion to  honour  Bride.  After  some  parleying  they  are  admitted  and  make  obeisance 
to  her. 

Much  dancing  and  singing,  fun  and  frolic,  are  indulged  in  by  the  young  men 
and  maidens  during  the  night.  As  the  grey  dawn  of  the  Day  of  Bride  breaks  they 
form  a  circle  and  sing  the  hymn  of  '  Bride  bhoidheaeh  muime  chorr  Chriosda,' 
Beauteous  Bride,  choice  foster-mother  of  Christ.  They  then  distribute  'fuidheal 
na  feisde,'  the  fragments  of  the  feast — practically  the  whole,  for  they  have  par- 
taken very  sparingly,  in  order  to  have  the  more  to  give — among  the  poor  women 
of  the  place. 

A  similar  practice  prevails  in  Ireland.  There  the  churn  staff,  not  the  corn 
sheaf,  is  fashioned  into  the  form  of  a  woman,  and  called  '  Brideog,'  little  Bride. 
The  girls  come  clad  in  their  best,  and  the  girl  who  has  the  prettiest  dress  gives  it 
to  Brideog.  An  ornament  something  like  a  Maltese  cross  is  affixed  to  the  breast  of 
the  figure.  The  ornament  is  composed  of  straw,  beautifully  and  artistically  inter- 
laced by  the  deft  fingers  of  the  maidens  of  Bride.  It  is  called  'rionnag  Brideog,' 
the  star  of  little  Bride.  Pins,  needles,  bits  of  stone,  bits  of  straw,  and  other  things 
are  given  to  Bride  as  gifts,  and  food  by  the  mothers. 


168  AIMSIRE 

Customs  assume  the  complexion  of  their  surroundings,  as  fishes,  birds,  and 
beasts  assimilate  the  colours  of  their  habitats.  The  seas  of  the  '  Garbh  Chriocha/ 
Hough  Bounds  in  which  the  cult  of  Bride  has  longest  lived,  abound  in  beautiful 
iridescent  shells,  and  the  mountains  in  bright  sparkling  stones,  and  these  are  utilised 
to  adorn  the  ikon  of  Bride.  In  the  districts  of  Ireland  where  the  figure  of  Bride  is 
made,  there  are  no  shining  shells,  no  brilliant  crystals,  and  the  girls  decorate  the 
image  with  artistically  interlaced  straw. 

The  older  women  are  also  busy  on  the  Eve  of  Bride,  and  great  preparations 
are  made  to  celebrate  her  Day,  which  is  the  first  day  of  spring.  They  make  an 
oblong  basket  in  the  shape  of  a  cradle,  which  they  call  '  leaba  Bride,'  the  bed  of 
Bride.  It  is  embellished  with  much  care.  Then  they  take  a  choice  sheaf  of  corn, 
generally  oats,  and  fashion  it  into  the  form  of  a  woman.  They  deck  this  ikon  with 
gay  ribbons  from  the  loom,  sparkling  shells  from  the  sea,  and  bright  stones  from  the 
hill.  All  the  sunny  sheltered  valleys  around  are  searched  for  primroses,  daisies, 
and  other  flowers  that  open  their  eyes  in  the  morning  of  the  year.  This  lay  figure 
is  called  Bride,  '  dealbh  Bride,'  the  ikon  of  Bride.  When  it  is  dressed  and 
decorated  with  all  the  tenderness  and  loving  care  the  women  can  lavish  upon  it,  one 
woman  goes  to  the  door  of  the  house,  and  standing  on  the  step  with  her  hands  on 
the  jambs,  calls  softly  into  the  darkness,  '  Tha  leaba  Bride  deiseil,'  Bride's  bed  is 
ready.  To  this  a  ready  woman  behind  replies,  '  Thigeadh  Bride  steach,  is  e  beatha 
Bride,'  Let  Bride  come  in,  Bride  is  welcome.  The  woman  at  the  door  again 
addresses  Bride,  '  A  Bhride  !  Bhride  thig  a  steach,  tha  do  leaba  deanta.  Gleidh  an 
teach  dh'an  Triana,'  Bride  !  Bride,  come  thou  in,  thy  bed  is  made.  Preserve  the 
house  for  the  Trinity.  The  women  then  place  the  ikon  of  Bride  with  great 
ceremony  in  the  bed  they  have  so  carefully  prepared  for  it.  They  place  a  small 
straight  white  wand  (the  bark  being  peeled  off)  beside  the  figure.  This  wand  is 
variously  called  'slatag  Bride,'  the  little  rod  of  Bride,  '  slachdan  Bride,'  the 
little  wand  of  Bride,  and  '  barrag  Bride,'  the  birch  of  Bride.  The  wand  is 
generally  of  birch,  broom,  bramble,  white  willow,  or  other  sacred  wood,  '  crossed ' 
or  banned  wood  being  carefully  avoided.  A  similar  rod  was  given  to  the  kings  of 
Ireland  at  their  coronation,  and  to  the  Lords  of  the  Isles  at  their  instatement.  It 
was  straight  to  typify  justice,  and  white  to  signify  peace  and  purity — bloodshed 
was  not  to  be  needlessly  caused.  The  women  then  level  the  ashes  on  the  hearth, 
smoothing  and  dusting  them  over  carefully.  Occasionally  the  ashes,  surrounded  by 
a  roll  of  cloth,  are  placed  on  a  board  to  safeguard  them  against  disturbance  from 
draughts  or  other  contingencies.  In  the  early  morning  the  family  closely  scan  the 
ashes.  If  they  find  the  marks  of  the  wand  of  Bride  they  rejoice,  but  if  they  find 
'  lorg  Bride,'  the  footprint  of  Bride,  their  joy  is  very  great,  for  this  is  a  sign  that 
Bride  was  present  with  them  during  the  night,  and  is  favourable  to  them,  and  that 
there  is  increase  in  family,  in  flock,  and  in  field  during  the  coming  year.  Should 
there  be  no  marks  on  the  ashes,  and  no  traces  of  Bride's  presence,  the  family  are 
dejected.  It  is  to  them  a  sign  that  she  is  offended,  and  will  not  hear  their  call. 
To  propitiate  her  and  gain  her  ear  the  family  offer  oblations  and  burn  incense.     The 


SEASONS  169 

oblation  generally  is  a  cockerel,  some  say  a  pullet,  buried  alive  near  the  junction 
of  three  streams,  and  the  incense  is  burnt  on  the  hearth  when  the  family  retire  for 
the  night. 

In  the  Highlands  and  Islands  St.  Bride's  Day  was  also  called  '  La  Cath 
Choileach,'  Day  of  Cock-fighting.  The  boys  brought  cocks  to  the  school  to  fight. 
The  most  successful  cock  was  called  '  coileach  buadha,'  victor  cock,  and  its  proud 
owner  was  elected  king  of  the  school  for  the  year.  A  defeated  bird  was  called 
'  fuidse,'  craven,  'coileach  fuidse,'  craven  cock.  All  the  defeated,  maimed,  and 
killed  cocks  were  the  perquisites  of  the  schoolmaster.  In  the  Lowlands  '  La 
Coinnle,'  Candlemas  Day,  was  the  day  thus  observed. 

It  is  said  in  Ireland  that  Bride  walked  before  Mary  with  a  lighted  candle  in  each 
hand  when  she  went  up  to  the  Temple  for  purification.  The  winds  were  strong 
on  the  Temple  heights,  and  the  tapers  were  unprotected,  yet  they  did  not  flicker 
nor  fail.  From  this  incident  Bride  is  called  '  Bride  boillsge,'  Bride  of  brightness. 
This  day  is  occasionally  called  '  La  Fheill  Bride  nan  Coinnle,'  the  Feast  Day  of 
Bride  of  the  Candles,  but  more  generally  '  La  Fheill  Moire  nan  Coinnle,'  the  Feast 
Day  of  Mary  of  the  Candles — Candlemas  Day. 

The  serpent  is  supposed  to  emerge  from  its  hollow  among  the  hills  on  St.  Bride's 
Day,  and  a  propitiatory  hymn  was  sung  to  it.  Only  one  verse  of  this  hymn  has 
been  obtained,  apparently  the  first.     It  differs  in  different  localities : — 

'  Moch  maduiim  Bhride,  To-day  is  the  Day  of  Bride, 

Thig  an  nimhir  as  an  toll,  The  serpent  shall  come  from  the  hole, 

Cha  bhoin  mise  ris  an  nimhir,  I  will  not  molest  the  serpent, 

Cha  bhoin  an  nimhir  num.'  Nor  will  the  serpent  molest  me. 

Other  versions  say  : — 

•  La  Feill  ua  Bride,  The  Feast  Day  of  the  Bride, 

Thig  nighean  Imhir  as  a  chnoc,  The  daughter  of  Ivor  shall  come  from  the  knoll, 

Cha  bhean  mise  do  nighean  Imhir,  I  will  not  touch  the  daughter  of  Ivor, 

'S  cha  dean  i  mo  loehd.'  Nor  shall  she  harm  me. 

'  La  Fheill  Bride  brisgeanach  On  the  Feast  Day  of  Bride, 

Thig  an  ceann  de  'n  chaiteanach,  The  head  will  come  off  the  '  caiteanach,' 

Ting  nighean  Iomhair  as  an  torn  The  daughter  of  Ivor  will  come  from  the  knoll 

Le  fonn  feadalaich.'  With  tuneful  whistling. 

'Thig  an  nathair  as  an  toll  The  serpent  will  come  from  the  hole 

La  donn  Bride,  On  the  brown  Day  of  Bride, 

Ged  robb  tri  traighean  dh'  an  t-sneachd  Though  there  should  be  three  feet  of  snow 

Air  leachd  an  lair.'  On  the  flat  surface  of  the  ground. 

The  'daughter  of  Ivor'   is  the  serpent;  and  it  is  said  that  the  serpent  will 
not  sting  a  descendant  of  Ivor,  he  having  made  '  tabhar  agus  tuis,'  offering  and 
Y 


170  AIMSIRE 

incense,  to  it,  thereby  securing  immunity  from  its  sting  for  himself  and  his  seed 
for  ever. 

'  La  Bride  nam  brig  ban  On  the  day  of  Bride  of  the  white  hills 

Thig  an  rigen  ran  a  torn,  The  noble  queen  will  come  from  the  knoll, 

( !ha  bhoin  mise  ris  an  rigen  ran,  I  will  not  molest  the  noble  queen, 

'S  cha  bhoin  an  rigen  ran  rium.'  Nor  will  the  noble  queen  molest  me. 

These  lines  would  seem  to  point  to  serpent-worship.  One  of  the  most  curious 
customs  of  Bride's  Day  was  the  pounding  of  the  serpent  in  effigy.  The  following 
scene  was  described  to  the  writer  by  one  who  was  present : — '  I  was  one  of 
several  guests  in  the  hospitable  house  of  Mr.  John  Tolmie  of  Uignis,  Skye.  One 
of  my  fellow-guests  was  Mrs.  Macleod,  widow  of  Major  Macleod  of  Stein,  and 
daughter  of  Flora  Macdonald.  Mrs.  Macleod  was  known  among  her  friends  as 
"  Major  Ann."  She  combined  the  warmest  of  hearts  with  the  sternest  of  manners, 
and  was  the  admiration  of  old  and  young  for  her  wit,  wisdom,  and  generosity. 
When  told  that  her  son  had  fallen  in  a  duel  with  the  celebrated  Glengarry — the 
Ivor  Maclvor  of  Waverley — she  exclaimed,  "  Math  thu  fein  mo  ghiullan  !  math  thu 
fein  mo  ghiullan  !  gaol  geal  do  mhathar  fein  !  Is  fearr  bas  saoidh  na  gras  daoidh, 
cha  bhasaich  an  gaisgeach  ach  an  aon  turns,  ach  an  gealtair  iomadaidh  uair  ! " — "  Good 
thou  art  my  son  !  good  thou  art  my  son  !  thou  the  white  love  of  thine  own  mother  ! 
Better  the  hero's  death  than  the  craven's  life ;  the  brave  dies  but  once,  the  coward 
many  times."  In  a  company  of  noblemen  and  gentlemen  at  Dunvegan  Castle,  Mrs. 
Macleod,  then  in  her  88th  year,  danced  the  reel  of  Tulloch  aVid  other  reels,  jigs, 
and  strathspeys  as  lightly  as  a  girl  in  her  teens.  Wherever  she  was,  all  strove  to 
show  Mrs.  Macleod  attention  and  to  express  the  honour  in  which  she  was  held. 
She  accepted  all  these  honours  and  attentions  with  grace  and  dignity,  and  without 
any  trace  of  vanity  or  self-consciousness.  One  morning  at  breakfast  at  Uignis 
some  one  remarked  that  this  was  the  Day  of  Bride.  "The  Day  of  Bride,"  repeated 
Mrs.  Macleod  meditatively,  and  with  a  dignified  bow  of  apology  rose  from  the 
table.  All  watched  her  movements  with  eager  curiosity.  Mrs.  Macleod  went  to 
the  fireside  and  took  up  the  tongs  and  a  bit  of  peat  and  walked  out  to  the  door- 
step. She  then  took  otf  her  stocking  and  put  the  peat  into  it,  and  pounded  it  with 
the  tongs.  And  as  she  pounded  the  peat  on  the  step,  she  intoned  a  "  rami,"  rune, 
only  one  verse  of  which  I  can  remember : — 

"  An  diugh  La  Bride,  This  is  the  day  of  Bride, 

Thig  an  righinn  as  an  torn,  The  queen  will  come  from  the  mound, 

Cha  bhean  mise  ris  an  righinn,  I  will  not  touch  the  queen, 

Cha  bhean  an  righinn  rium."  Nor  will  the  queen  touch  me. 

'  Having  pounded  the  peat  and  replaced  her  stocking,  Mrs.  Macleod  returned 
to  the  table,  apologising  for  her  remissness  in  not  remembering  the  Day  earlier  in 
the  morning.     I   could  not  make  out  whether  Mrs.  Macleod  was  serious  or  acting, 


SEASONS  171 

for  she  was  a  consummate  actress  and  the  delight  of  young  and  old.  Many  curious 
ceremonies  and  traditions  in  connection  with  Bride  were  told  that  morning,  but  I 
do  not  remember  them.' 

The  pounding  in  the  stocking  of  the  peat  representing  the  serpent  woidd  indi- 
cate destruction  rather  than  worship,  perhaps  the  bruising  of  the  serpent's  head. 
Probably,  however,  the  ceremony  is  older,  and  designed  to  symbolise  something 
now  lost. 

Gaelic  lore  is  full  of  sayings  about  serpents.  These  indicate  close  observation. 
'  Tha  cluas  nathrach  aige,' — he  has  the  ear  of  a  serpent  (he  hears  keenly  but  does 
not  speak);  'Tha  a  bhana  bhuitseach  lubach  mar  an  nathair,' — the  witch- woman 
is  crooked  as  the  serpent ;  '  Is  e  an  t-iorball  is  neo-chronail  dhiot,  cleas  na 
nathrach  nimhe,' — the  tail  is  the  least  harmful  of  thee,  the  trick  of  the  serpent 
venomous. 

'  Ge  min  do  chraicionn  Though  smooth  be  thy  skin 

Is  nimheil  gath  do  bheuil,  Venomous  is  the  sting  of  thy  mouth, 

Tha  tlui  mar  an  nathair  lachdann,  Thou  art  like  the  dun  serpent, 

Gabh  do  rathad  fein.'  Take  thine  own  road. 

'Bean  na  niaise  te  neo-fhialaidli,  The  beauteous  woman,  ungenerous, 

'S  i  Ian  do  na  briatbra  blath,  And  she  full  of  warm  words, 

Tha  i  mar  an  nathair  riabhach,  Is  like  the  brindled  serpent, 

'S  gath  na  spiocaireachd  na  dail.'  And  the  sting  of  greed  is  in  her. 

The  people  of  old  practised  early  retiring,  early  rising,  and  diligent  working : — 

'  Suipeir  us  soillse  Oidhch  Fheill  Bride,       Supper  and  light  the  Night  of  St.  Bride, 
Cadal  us  soillse  Oidhch  Fheill  l'aruig.'      Sleep  and  light  the  Night  of  St.  Patrick. 

The  dandelion  is  called  'bearnan  Bride,'  the  little  notched  of  Bride,  in  allusion 
to  the  serrated  edge  of  the  petal.  The  linnet  is  called  '  bigein  Bride,'  little  bird  of 
Bride.     In  Lismore  the  oyster-catcher  is  called  '  gille  Bride,'  page  of  Bride  : — 

'  Gille  Bride  bochd,  Poor  page  of  Bride, 

Gu  de  bhigil  a  th'  ort  ?'  What  cheeping  ails  thee  ? 

In  Uist  the  oyster-catcher  is  called  '  Bridein,'  bird  of  Bride.  There  was  once 
an  oyster-catcher  in  Uist,  and  he  was  so  elated  with  his  own  growing  riches  that  he 
thought  he  would  like  to  go  and  see  something  of  the  great  world  around  him. 
He  went  away,  leaving  his  three  beautiful,  olive-brown,  blotched  black-and-grey 
eggs  in  the  rough  shingle  among  the  stones  of  the  seashore.  Shortly  after  he 
left  the  grey  crow  came  hopping  round  to  see  what  was  doing  in  the  place.  In 
her  peering  she  saw  the  three  eggs  of  the  oyster-catcher  in  the  hollow  among  the 
rocks,  and  she  thought  she  would  like  to  try  the  taste  of  one  of  them,  as  a  variant 
upon  the  refuse  of  land  and  shore.     So  she  drove  her  strong  bill  through  the  broad 


172  AIMSIRE 

end  of  an  egg,  and  seizing  it  by  the  shell,  carried  it  up  to  the  mossy  holm  adjoin- 
ing. The  quality  of  the  egg  was  so  pleasing  to  the  grey  crow  that  she  went  back 
for  the  second,  and  then  for  the  third  egg.  The  grey  crow  was  taking  the  last 
suck  of  the  last  egg  when  the  oyster-catcher  was  heard  returning  with  his  usual 
fuss  and  flurry  and  hurry-scurry.  He  looked  at  his  nest,  but  there  were  no  eggs 
there — no,  not  one,  and  the  oyster-catcher  knew  not  what  to  do  or  say.  He 
flew  about  to  and  fro,  hither  and  thither  in  great  distress,  crying  out  in  the 
bitterness  of  his  heart,  'Co  dh'  ol  na  h-uibhean  ?  Co  dh'  ol  na  h-uibhean  ?  Cha 
chuala  mi  riamh  a  leithid !  Cha  chuala  mi  riamh  a  leithid  ! '  Who  drank  the 
eggs?  Who  drank  the  eggs  ?  I  never  heard  the  like!  I  never  heard  the  like! 
The  grey  crow  listened  now  on  this  side  and  now  on  that,  and  gave  two  more 
precautionary  wipes  to  her  already  well-wiped  bill  in  the  fringy,  friendly  moss, 
then  looked  up  with  much  affected  innocence  and  called  out  in  deeply  sympathetic- 
tones,  '  Cha  chuala  na  sinne  sinn  fhein  sin,  ged  is  sinn  is  sine  's  an  aite/  No, 
nor  heard  we  ourselves  that,  though  we  are  older  in  the  place. 

Bride  is  said  to  preside  over  the  different  seasons  of  the  year  and  to  bestow 
their  functions  upon  them  according  to  their  respective  needs.  Some  call  January 
'  am  mios  marbh,'  the  dead  month,  some  December,  while  some  apply  the  terms, '  na 
tri  miosa  marbh,'  the  three  dead  months,  'an  raidhe  marbh,'  the  dead  quarter,  and 
'  raidhe  marbh  na  bliadhna,'  the  dead  quarter  of  the  year,  to  the  winter  months 
when  nature  is  asleep.  Bride  with  her  white  wand  is  said  to  breathe  life  into  the 
mouth  of  the  dead  Winter  and  to  bring  him  to  open  his  eyes  to  the  tears  and  the 
smiles,  the  sighs  and  the  laughter  of  Spring.  The  venom  of  the  cold  is  said  to 
tremble  for  its  safety  on  Bride's  Day  and  to  flee  for  its  life  on  Patrick's  Day.  There 
is  a  saying : — 

'Chiur  Bride  miar  's  an  abhuiim  Bride  put  her  finger  in  the  river 

La  na  Feill  Bride  On  the  Feast  Day  of  Bride 

Us  dh'  fhalbh  mathair  ghuir  an  fhuachd.  And  away  went  the  hatching  mother  of"  the  cold, 

Us  nigh  i  basan  amis  an  abbuiun  And  she  bathed  her  palms  in  the  river 

La  na  Feill  Padruig  On  the  Feast  Day  of  Patrick 

Us  dh'  fhalbh  mathair  ghin  an  fhuachd.'  And  away  went  the  conception  mother  of  the  cold. 

Another  version  says : — 

'Chuir  Brighid  a  has  aim,  Bride  put  her  palm  in  it, 

Chuir  Moire  a  cas  ami,  Mary  put  her  foot  in  it, 

Chuir  Padruig  a  chlach  fhuar  aim.'  (?)     Patriek  put  the  cold  stone  in  it, 

alluding  to  the  decrease  in  cold  as  the  year  advances.      In  illustration  of  this  is 
'Chuir  Moire  meoirean  aims  an  uisge  La  Fheill  Bride  us  thug  i  neimb  as,  's  La 
Fheill  Padruig  nigh  i  lamhan  aim  's  dh'  fhalbh  am   fuachd  nil  as,'  Mary  put  her 
fingers  in  the  water  on   Bride's  Feast  Day  and  the  venom  went  out  of  it,  and  on 
Patrick's  Feast  Day  she  bathed  her  hands  in  it  and  all  the  cold-went  out  of  it. 


SEASONS  173 

Poems  narrating  the  events  of  the  seasons  were  current.  That  mentioning  the 
occurrences  of  Spring  begins  : — 

cLa  Bride  breith  an  enrraich  The  Day  of  Bride,  the  birthday  <>f  Spring, 

Thig  .in  dearrais  as  an  torn,  The  serpent  emerges  from  the  knoll, 

Theircar  "  tri-bhliadhnaich  "  ri  aighean,  'Three-year-olds  '  is  applied  to  heifers, 

Bheirear  gearrain  chon  nam  form.'  Garrons  are  taken  to  the  fields. 

In  Uist  the  flocks  are  counted  and  dedicated  to  Bride  on  her  Day. 

'  La  Fheill  Bride  hoidheach  On  the  Feast  Day  of  beautiful  Bride 

Cunntar  spreidh  air  mninteach.  The  flocks  are  counted  on  the  moor. 

Cuirear  fitheach  chon  na  uide,  The  raven  jjoes  to  prepare  liis  nest, 

'S  cuirear  rithis  rocais.'  And  again  goes  the  rook. 

'Nead  air  Bhrigliit,  uirh  air  Inid,  ianairChasg,     Nest  at  Briirit,  egg  at  Shrove,  chick  at  Easter, 
Mar  a  bith  aig  an  fhitheach  bithidh  am  has.'     If  the  raven  has  not  he  has  death. 

The  raven  is  the  first  bird  to  nest,  closely  followed  by  the  mallard  and  the  rook. 
It  is  affirmed  that — 

'  Co  fad  's  a  tlieid  a  ghaoth  's  an  dorus  As  far  as  the  wind  shall  enter  the  door 

La  na  Feill  Bride,  On  the  Feast  Day  of  Bride, 

Theid  an  cabhadh  aims  an  dorus  The  snow  shall  enter  the  door 
La  na  Feill  Paruig.'  On  the  Feast  Day  of  Patrick. 

In  Barra,  lots  are  cast  for  the  '  iolachan  iasgaich,'  fishing-banks,  on  Bride's  Day. 
These  fishing-banks  of  the  sea  are  as  well  known  and  as  accurately  defined  by  the 
fishermen  of  Barra  as  are  the  qualities  and  boundaries  of  their  crofts  on  land,  and  they 
apportion  them  with  equal  care.  Having  ascertained  among  themselves  the  number 
of  boats  going  to  the  long-line  fishing,  the  people  divide  the  banks  accordingly.  All 
go  to  church  on  St.  Bride's  Day.  After  reciting  the  virtues  and  blessings  of  Bride, 
and  the  examples  to  be  drawn  from  her  life,  the  priest  reminds  his  hearers  that  the 
great  God  who  made  the  land  and  all  thereon,  also  made  the  sea  and  all  therein, 
mikI  that  'murachan  na  mara  agus  tachar  na  tire,'  'cuilidh  Chaluim  agus  cuilidh 
Mhoire,'  the  wealth  of  sea  and  the  plenty  of  land,  the  treasury  of  Columba  and  the 
treasury  of  Mary,  are  His  gift  to  them  that  follow  Him  and  call  upon  His  name,  on 
rocky  hill  or  on  crested  wave.  The  priest  urges  upon  them  to  avoid  disputes  and 
quarrels  over  their  fishing,  to  remember  the  dangers  of  the  deep  and  the  precarious- 
ness  of  life,  and  in  their  fishing  to  remember  the  poor,  the  widow  and  the  orphan, 
now  left  to  the  fatherhood  of  God  and  to  the  care  of  His  people.  Having  come  out 
of  church,  the  men  cast  lots  for  the  fishing-banks  at  the  church  door.  After  this 
they  disperse  to  their  homes,  all  talking  loudly  and  discussing  their  luck  or  unluck 
in  the  drawing  of  the  lots.  A  stranger  would  be  apt  to  think  that  the  people  were 
quarrelling.  But  it  is  not  so.  The  simultaneous  talking  is  their  habit,  and  the 
loudness  of  their  speaking  is  the  necessity  of  their  living  among  the  noise  of  winds 
and  waves,  whether  on  sea  or  on  shore.     Like  the  people  of  St.  Kilda,  the  people 


174  AIMSIRE 

of  Barra  are  warmly  attached  to  one   another,  the  joy  of  one  and   the   grief  of 
another  being  the  joy  and  grief  of  all. 

The  same  practice  of  casting  lots  for  their  fishing-banks  prevails  among   the 
fisher-folks  of  the  Lofodin  Islands,  Norway. 

LOINNEADH  na  Ban-naomh  Bride, 

Lasair  dhealrach  oir,  muime  chorr  Chriosda. 
Bride  nighinn  Dughaill  duinn, 
Mhic  Aoidh,  mhic  Airt,  mhic  Cuinn, 
Mhic  Crearair,  mhic  Cis,  mhic  Carmaig,  mhic 
Carruinn. 


Gach  la  agus  gach  oidhclie 

Ni  mi  sloinntireachd  air  Bride, 

Cha  mharbhar  mi,  cha  spuillear  mi, 

Cha  charcar  mi,  cha  chiurar  mi, 

Cha  mhu  dh'  fhagas  Chriosd  an  dearmad  mi. 


Cha  loisg  teine,  grian,  no  gealach  mi, 
Cha  bhath  luin,  li,  no  sala  mi, 
Cha  reub  saighid  sithich,  no  sibhich  mi, 
Us  mi  fo  chomaraig  mo  Naomh  Muire 
Is  i  mo  chaomh  mhuime  Bride. 


SEASONS  175 

From  these  traditional  observations,  it  will  be  seen  that  Bride  and  her  services 
are  near  to  the  hearts  and  lives  of  the  people.  In  some  phases  of  her  character 
she  is  much  more  to  them  than  Mary  is. 

Dedications  to  Bride  are  common  throughout  Great  Britain  and  Ireland. 

The  genealogy  of  the  holy  maiden  Bride, 
Radiant  flame  of  gold,  noble  foster-mother  of  Christ. 
Bride  the  daughter  of  Dugall  the  brown, 
Son  of  Aodh,  son  of  Art,  son  of  Conn, 
Son  of  Crearar,  son  of  Cis,  son  of  Carmac,  son  of 
Carruin. 


Every  day  and  every  night 

That  I  say  the  genealogy  of  Bride, 

I  shall  not  be  killed,  I  shall  not  be  harried, 

T  shall  not  be  put  in  cell,  I  shall  not  be  wounded, 

Neither  shall  Christ  leave  me  in  forgetfulness. 

No  fire,  no  sun,  no  moon  shall  burn  me, 

No  lake,  no  water,  nor  sea  shall  drown  me, 

No  arrow  of  fairy  nor  dart  of  fay  shall  wound  me, 

And  I  under  the  protection  of  my  Holy  Mary, 

And  my  gentle  foster-mother  is  my  beloved  Bride. 


AIMSIRE 


BRIDE   BAN-COBHAIR 


[71] 


HAINIG  thugam  cobhair, 
Moire  gheal  us  Bride ; 
Mar  a  rug  Anna  JNloire, 
Mar  a  rug  Moire  Criosda, 
Mar  a  rug  Eile  Eoin  Baistidh 
Gun  mhar-bhith  dha  dhi, 
Cuidich  thusa  mise  'in  asaid, 
Cuidich  mi  a  Bhride  ! 

Mar  a  gheineadh  Criosd  am  Moire 
Comhliont  air  gach  laimh, 
Cobhair  thusa  mise,  mhoime, 
An  gein  a  thoir  bho  'n  chnaimh, 
'S  mar  a  chomhn  thu  Oigh  an  t-solais, 
Gun  or,  gun  odh,  gun  ni, 
Comhn  orm-sa,  's  mor  m'  orrais, 
Comhn  orm  a  Bhride  ! 


SEASONS 


BRIDE   THE   A  ID- WOMAN 

There  came  to  me  assistance, 
Mary  fair  and  Bride  ; 
As  Anna  bore  Mary, 
As  Mary  bore  Christ, 
As  Eile  bore  John  the  Baptist 
Without  flaw  in  him, 
Aid  thou  me  in  mine  unbearing, 
Aid  me,  O  Bride  ! 

As  Christ  was  conceived  of  Mary 
Full  perfect  on  every  hand, 
Assist  thou  me,  foster-mother, 
The  conception  to  bring  from  the  bone, 
And  as  thou  didst  aid  the  Virgin  of  joy, 
Without  gold,  without  com,  without  kine, 
Aid  thou  me,  great  is  my  sickness, 
Aid  me,  O  Bride  ! 


178 


AIMSIRE 


MANUS  MO  RUIN 


[72] 


Magnus  was  descended  from  Malcolm  Canmore,  King  of  the  Scots.  Earl  Magnus 
and  his  half-brother  Earl  Hakon  ruled  the  Northern  Isles,  and  while  they  were  in 
agreement  with  one  another  there  was  peace  and  plenty  within  those  isles.  But  dis- 
sensions arose.  Magnus  was  eminently  handsome,  beneficent,  and  beloved.  Hakon 
was  lacking  in  these  qualities,  and  he  became  morose  and  jealous  of  his  brother. 

The  two  brothers  met  at  the  Thingstead  in  Lent,  Hakon  being  there  for 
offensive,  and  Magnus  for  defensive,  purposes.  Wisdom  prevailed,  however,  and 
war  was  averted.  To  confirm  the  peace  Hakon  invited  Magnus  to  meet  him  in 
Pasch  week  in  the  church  of  Egilsey,  the  brothers  agreeing  to  limit  their  retinue 
to  two  warships  each.  Magnus  observed  the  agreement  and  came  with  two  ships, 
but  Hakon  brought  eight,  with  their  full  complement  of  armed  men. 

His  people  wished  to  defend  Magnus,  but  he  refused  to  allow  the  spilling  of 
blood,  or  the  perilling  of  souls.  Magnus  submitted  to  his  brother  three  proposals. 
First,  that  he  should  go  to  his  relative,  the  King  of  the  Scots,  and  never  return  ;  second, 
that  he  should  go  to  Rome  or  to  Jerusalem  and  never  return  ;  or  third,  that  he  would 
submit  to  be  maimed,  gouged,  or  slain.  Hakon  spurned  all  the  proposals  save  the 
last,  and  Magnus  was  put  to  death  on  the  14th  of  April, 
1 1 1  .r),  to  the  great  grief  of  his  people. 

MHANUIS  mo  ruin, 
Is  tu  dheanadh  dhuinn  iul, 
A  chuirp  chubhraidh  nan  dul, 
Cuimhnuich  oirnn. 


Cuimhnuich  a  naoimh  nam  buadh, 
A  chomraig  's  a  chomhn  an  sluagh 
Cobhair  oirnne  n'  ar  truaigh, 
'S  na  treig  sinn. 

Tog  ar  seilbh  maeh  ri  leirg, 
Casg  coin  ghioirr  us  coin  dbeirg. 
Cum  uainn  fuath,  fath,  feirg, 
A  {jus  foirne, 


SEASONS  179 


MAGNUS  OF  MY  LOVE 

The  place  where  Magnus  was  slain  had  been  a  rough,  sterile  moor  of  heath  and 
moss,  but  immediately  Magnus  was  put  to  death  the  moor  became  a  smiling  grassy 
plain,  and  there  issued  a  heavenly  light  and  a  sweet  odour  from  the  holy  ground. 

Those  who  were  in  peril  prayed  to  Magnus  and  were  rescued,  and  those  who 
were  sick  came  to  his  grave  and  were  healed.  Pilgrims  flocked  to  his  tomb  to  keep 
vigil  at  his  shrine,  and  be  cured  of  their  leprosy  of  body  or  of  soul. 

St.  Magnus  had  three  burials — the  first  in  the  island  of  Egilsey  where  he  was 
slain,  and  the  second  at  the  intercession  of  his  mother,  Thora,  in  Christ  Church  in 
the  island  of  Birsa.  During  imminent  peril  at  sea  Earl  Rognovald  prayed  to  Magnus 
for  deliverance,  and  vowed  that  he  would  build  a  minster  to  his  memory  more 
beautiful  than  any  church  in  those  lands.  The  prayer  was  heard,  and  Rognovald 
built  and  endowed,  to  the  memory  of  the  holy  Magnus,  the  cathedral  church  of  Kirk- 
wall. Thither  the  relics  of  the  saint  were  brought  and  interred,  and  the  cathedral 
became  the  resort  of  pilgrims  who  sought  the  aid  of  St.  Magnus. 

At  the  battle  of  Anglesea,  between  Magnus  Barefoot,  his  brother  Ireland,  his 
cousin  Haco,  and  the  Earls  of  Chester  and  Shrewsbury,  Magnus  recited  the 
Psalter  during  the  conflict.  The  victory  of  his  northern  kinsmen  was  attributed 
to  the  holy  Magnus. 

O  Magnus  of  my  love, 
Thou  it  is  who  would'st  us  guide, 
Thou  fragrant  body  of  grace, 
Remember  us. 

Remember  us,  thou  Saint  of  power, 
Who  didst  encompass  and  protect  the  people, 
Succour  thou  us  in  our  distress, 
Nor  forsake  us. 

Lift  our  flocks  to  the  hills, 
Quell  the  wolf  and  the  fox, 
Ward  from  us  spectre,  giant,  fury, 
And  oppression. 


180  AIMSIRE 

Cuartaicfa  tan  agus  buar, 

Cuartaich  caor  agus  uan, 

Cum  uap  an  fhamh-bhual, 

'S  an  luch-fheoir. 


Crath  an  druchd  o'n  speur  air  crodh, 
Thoir  fas  air  feur,  deis,  agus  snodh, 
Dubhrach,  lus-feidli,  ceis,  meacan-dogh, 
Agus  neoinean. 

O  Mhanuis  nan  glonn, 
Air  bharca  nan  sonn, 
Air  bharra  nan  tonn, 
Air  sala  no  fonn, 

Combn  agus  gleidh  sinn. 


SEASONS  i8i 

Surround  cows  and  herds, 
Surround  sheep  and  lambs, 
Keep  from  them  the  water-vole, 
And  the  field-vole. 

Sprinkle  dew  from  the  sky  upon  kine, 
Give  growth  to  grass,  and  corn,  and  sap  to  plants, 
Water-cress,  deer's-grass,  'ceis,'  burdock, 
And  daisy. 


O  Magnus  of  fame, 
On  the  barque  of  the  heroes, 
On  the  crest  of  the  waves, 
On  the  sea,  on  the  land, 
Aid  and  preserve  us. 


182 


AIMSIRE 


AM  BEANNACHADH  BEALLTAIN 


[73] 


Bealltain,  Beltane,  is  the  first  day  of  May.  On  May  Day  all  the  fires  of  the  district 
were  extinguished  and  'tein  eigin,'  need-fire,  produced  on  the  knoll.  This  fire  was 
divided  in  two,  and  people  and  cattle  rushed  through  for  purification  and  safe- 
guarding against  'ealtraigh  agus  dosgaidh/  mischance  and  murrain,  during  the  year. 
The  people  obtained  fires  for  their  homes  from  this  need-fire.  The  practice  of  pro- 
ducing the  need-fire  came  down  in  the  Highlands  and  Islands  to  the  first  quarter  of 
this  century.  The  writer  found  traces  of  it  in  such  distant  places  as 
Arran,  Uist,  and  Sutherland.     In  1895  a  woman  in  Arran  said  that  in 

EANNAICH,  a  Thrianailt  fhioii  nach  gann, 
Mi  fein,  mo  cheile  agus  mo  clilann, 
Mo  chlann  mhaoth  's  am  mathair  chaomh  na'  ceann, 
Air  chlar  chubhr  nan  raon,  air  airidh  chaon  nam  beann, 
Air  chlar  chubhr  nan  raon,  air  airidh  chaon  nam  beann. 

Gach  ni  na  m'  fhardraich,  no  ta  na  m'  shealbh, 
Gach  buar  us  barr,  gach  tan  us  tealbh, 
Bho  Oidhche  Shamhna  chon  Oidhche  Bheallt, 
Piseach  maith,  agus  beannachd  mallt, 
Bho  mhuir  gu  muir,  agus  bun  gach  allt, 

Bho  thonn  gu  tonn,  agus  bonn  gach  steallt 

Tri  Pears  a  gabhail  sealbh  anns  gach  ni  na  m'  stor, 
An  Trianailt  dhearbha  da  m'  dhion  le  coir, 
()  m'  anam  riaraich  am  briathra  Phoil, 
Us  dion  mo  chiallain  fo  sgiath  do  ghloir, 
Dion  mo  chiallain  fo  sgiath  do  ghloir. 


SEASONS  183 


THE   BELTANE    BLESSING 

the  time  of  her  father  the  people  made  the  need-fire  on  the  knoll,  and  then  rushed 
home  and  brought  out  their  '  ereatairean/  creatures,  and  put  them  round  the  fire  to 
safeguard  them,  '  bho  'n  bhana  bhuitsich  mhoir  Nic-creafain,'  from  the  arch-witch 
Crawford. 

The  ordeal  of  passing  through  the  fires  gave  rise  to  a  proverb  which  I  heard  used  by 
an  old  man  in  Lewis  in  1873  : — 'A  Mhoire!  mhicean  bu  dora  dhomhsa  sin  a  dheanamh 
dhuit  na  dhol  eadar  dha  theine  mhoir  Bheaill/  Ah  Mary  !  sonnie,  it  were  worse  for 
me  to  do  that  for  thee,  than  to  pass  between  the  two  great  fires  of  Beall. 

Bless,  O  Threefold  true  and  bountiful, 

Myself,  my  spouse,  and  my  children, 

My  tender  children  and  their  beloved  mother  at  their  head. 

On  the  fragrant  plain,  on  the  gay  mountain  sheiling, 

On  the  fragrant  plain,  on  the  gay  mountain  sheiling. 

Everything  within  my  dwelling  or  in  my  possession, 
All  kine  and  crops,  all  flocks  and  corn, 
From  Hallow  Eve  to  Bealtane  Eve, 
With  goodly  progress  and  gentle  blessing, 
From  sea  to  sea,  and  every  river  mouth, 

From  wave  to  wave,  and  base  of  waterfall. 

Be  the  Three  Persons  taking  possession  of  all  to  me  belonging, 
Be  the  sure  Trinity  protecting  me  in  truth, 
Oh  !  satisfy  my  soul  in  the  words  of  Paul, 
And  shield  my  loved  ones  beneath  the  wing  of  Thy  glory, 
Shield  my  loved  ones  beneath  the  wing  of  Thy  glory. 


184  AIMS1RE 


Beannaich  gach  ni,  agus  gach  aon, 
Ta  's  an  teaghlach  bheag  ri  m'  thaobh, 
Cuir  Crois  Chriosd  oirnn  le  buaidh  baigh, 
Gu  'n  am  faic  sinn  tir  an  aigh, 

Gu  'n  am  faic  sinn  tir  an  aigh. 

Trath  threigeas  buar  am  buabhal  bho, 
Trath  threigeas  cuanal  an  cual  chro, 
Trath  dh'  eireas  ceigich  ri  beinn  a  cheo, 
Treoir  na  Trianaid  bhi  triall  n'  an  coir, 

O  treoir  na  Trianaid  bhi  triall  n'an  coir. 

A  Tin  a  chruthaich  mi  air  tus, 
Eisd  us  fritheil  rium  aig  lubadh  glun, 
Moch  us  anamoch  mar  is  iul, 
A  d'  lathair  fein  a  Dhe  nan  dul, 

A  d'  lathair  fein  a  Dhe  nan  dul. 


SEASONS  185 

Bless  everything  and  every  one, 

Of  this  little  household  by  my  side, 

Place  the  cross  of  Christ  on  us  with  the  power  of  love. 

Till  we  see  the  land  of  joy, 

Till  we  see  the  land  of  joy. 

What  time  the  kine  shall  forsake  the  stalls, 

What  time  the  sheep  shall  forsake  the  folds, 

What  time  the  goats  shall  ascend  to  the  mount  of  mis  , 

May  the  tending  of  the  Triune  follow  them, 

May  the  tending  of  the  Triune  follow  them. 

Thou  Being  who  didst  create  me  at  the  beginning, 
Listen  and  attend  me  as  I  bend  the  knee  to  Thee, 
Morning  and  evening  as  is  becoming  in  me, 
In  Thine  own  presence,  O  God  of  life, 

In  Thine  own  presence,  O  God  of  life. 


18G 


AIMSIRE 


AM    BEANNACHD   BEALLTAIN 


MHOIRE,  a  mhathair  nan  naomh, 
Beannaich  an  t-al  's  an  crodh-laoigh, 
Na  leig  fuath  na  foirne,  n'ar  gaoith, 
Fuadaich  oirnne  doigh  nan  daoi. 


[74] 


Cum  do  shuil  gach  Luan  us  Mart, 
Air  crodh-laoigh  's  air  aighean  dair, 
Iomachair  ]einn  o  bheinn  gu  sal, 
ionail  fein  an  treud  's  an  t-al. 


Gach  Ciadaon  agus  Daorn  bi  leo, 
Biodh  do  lamh  chaon  a  chaoidh  nan  coir, 
Cuallaich  buar  dam  buabhal  bho, 
Cuallaich  cuanal  d'an  cual  cliro. 

Gach  Aona  bisa  a  Naomh  nan  ceann, 
Treoraich  caoraich  a  aodann  bheann, 
Le  'n  al  beag  ba  as  an  deigh, 
Cuartaich  'ad  le  cuartachd  Dhe. 

Gach  Sathurna  bith  leo  mar  chach, 
Tabhair  gobhair  a  steach  le  n  al, 
Gach  meann  us  maos  gu  taobh  sal, 
Us  Lioc  a  h-Eigir  gu  h-ard, 
Le  biolair  uaine  slums  m'a  barr. 


SEASONS  187 


THE   BELTANE   BLESSING 

Mary,  thou  mother  of  saints, 
Bless  our  flocks  and  bearing  kine, 
Hate  nor  scath  let  not  come  near  us, 
Drive  from  us  the  ways  of  the  wicked. 

Keep  thine  eye  every  Monday  and  Tuesday 
On  the  bearing  kine  and  the  pairing  queys, 
Accompany  us  from  hill  to  sea, 
Gather  thyself  the  sheep  and  their  progeny. 

Every  Wednesday  and  Thursday  be  with  them, 
Be  thy  gracious  hand  always  about  them, 
Tend  the  cows  down  to  their  stalls, 
Tend  the  sheep  down  to  their  folds  ! 

Every  Friday  be  thou,  O  Saint,  at  their  head, 
Lead  the  sheep  from  the  face  of  the  bens, 
With  their  innocent  little  lambs  following  them, 
Encompass  them  with  God's  encompassing. 

Every  Saturday  be  likewise  with  them, 
Bring  the  goats  in  with  their  young, 
Every  kid  and  goat  to  the  sea  side, 
And  from  the  Rock  of  Aegir  on  high, 
With  cresses  green  about  its  summit. 


188  AIMS1RE 


Treoir  na  Trianailt  d'  ar  dian  's  gach  cas, 
Treoir  Chriosda  le  sliith  's  le  Pliais, 
Treoir  an  Spioraid,  Ligh  na  slaint, 
Us  Athar  priseil,  Righ  nan  gras. 


'S  gach  naomh  eile  blia  nan  deigh 
'S  a  choisinn  suamhnas  rioghachd  De. 

Beannaich  sinn  fein  agus  ar  cloinn, 
Beannaich  gach  creubh  a  thig  o'r  loinn, 
Beannaich  am  fear  sin  air  an  sloinn, 
Beannaich  a  Dhe,  an  te  a  rug  o'n  bhroinn. 

Gach  naomachd,  beannachd  agus  buaidh, 
Bhi  'g  aomadh  leinn  gach  am  's  gach  uair, 
An  ainm  Trithinn  Naomha  shuas, 
Athar,  Mic,  us  Spiorad  buan. 

Crois  Chriosd  bhi  d'  ar  dion  a  nuas, 
Crois  Chriosd  bhi  d'  ar  dion  a  suas, 
Crios  Chriosd  bhi  d'  ar  dion  mu  'r  cuart, 
Gabhail  beannachd  Bealltain  uainn, 

Gabhail  beannachd  Bealltain  uainn. 


SEASONS 

The  strength  of  the  Triune  our  shield  in  distress, 
The  strength  of  Christ,  His  peace  and  His  Pasch, 
The  strength  of  the  Spirit,  Physician  of  health, 
And  of  the  priceless  Father,  the  King  of  grace. 


And  of  every  other  saint  who  succeeded  them 
And  who  earned  the  repose  of  the  kingdom  of  God. 

Bless  ourselves  and  our  children, 

Bless  every  one  who  shall  come  from  our  loins, 

Bless  him  whose  name  we  bear, 

Bless,  O  God,  her  from  whose  womb  we  came. 

Every  holiness,  blessing  and  power, 
Be  yielded  to  us  every  time  and  every  hour, 
In  name  of  the  Holy  Threefold  above, 
Father,  Son,  and  Spirit  everlasting. 

Be  the  Cross  of  Christ  to  shield  us  downward, 
Be  the  Cross  of  Christ  to  shield  us  upward, 
Be  the  Cross  of  Christ  to  shield  us  roundward, 
Accepting  our  Beltane  blessing  from  us, 

Accepting  our  Beltane  blessing  from  us. 


190  AIM  SI  RE 


LAOIDH   AN   TRIALL  [75] 

On  the  first  day  of  May  the  people  of  the  crofter  townland  are  up  betimes  and 
busy  as  bees  about  to  swarm.  This  is  the  day  of  migrating,  '  bho  baile  gu  beinn,' 
from  townland  to  moorland,  from  the  winter  homestead  to  the  summer  sheiling. 
The  summer  of  their  joy  is  come,  the  summer  of  the  sheiling,  the  song,  the  pipe, 
and  the  dance,  when  the  people  ascend  the  hill  to  the  clustered  bothies,  overlook- 
ing the  distant  sea  from  among  the  fronded  ferns  and  fragrant  heather,  where 
neighbour  meets  neighbour,  and  lover  meets  lover.  All  the  families  of  the 
townland  bring  their  different  flocks  together  at  a  particular  place  and  drive  the 
whole  away.  This  miscellaneous  herd  is  called  *  triall,'  procession,  and  is  cemposed 
of  horses,  cattle,  sheep,  and  goats.  In  the  '  triall '  the  sheep  lead  ;  the  cattle  follow 
according  to  their  ages ;  then  come  the  goats,  and  finally  the  horses,  with  creels 
slung  across  their  backs  laden  with  domestic  gear  of  various  kinds.  The  men  carry 
burdens  of  spades,  sticks,  pins,  ropes,  and  other  things  that  may  be  needed  to 
repair  their  summer  huts,  while  the  women  carry  bedding,  meal,  and  dairy  utensils. 
About  their  waists  the  women  wear  a  cord  of  wool,  or  a  belt  of  leather  called 
'  crios-feile,'  kilt  girdle,  underneath  which  their  skirts  are  drawn  up  and  fastened, 
to  enable  them  to  walk  the  moor  with  greater  ease.  These  crofter  women  appear 
like  Leezie  Lindsay  in  the  old  song — 

'  She  kilted  her  coats  of  green  satin, 
And  she  kilted  them  up  to  the  knee.' 

When  the  people  meet,  they  greet  each  other  with  great  cordiality,  as  if  they  had  not 
seen  one  another  for  months  or  even  years,  instead  of  probably  only  a  few  days 
before.  There  are  endless  noises  in  the  herd  :  sheep  bleat  for  their  lambs,  lambs 
for  their  mothers,  cows  low  for  their  calves,  and  the  calves  respond,  mares  neigh 
for  their  foals,  and  foals  whinny  in  reply  to  their  dams  as  they  lightly  skip  and 
scamper,  curveting  in  and  out,  little  dreaming  of  coming  work  and  hard  fare.  The 
men  give  directions,  several  at  a  time  ;  the  women  knit  their  stockings  and  sing 
their  songs,  walking  free  and  erect  as  if  there  were  no  burdens  on  their  backs  or  on 
their  hearts,  nor  any  sin  or  sorrow  in  the  world  so  far  as  they  are  concerned. 

Ranged  along  on  either  side  of  the  procession  are  barefooted,  bareheaded 
comely  girls,  and  sturdy  boys,  and  sagacious  dogs,  who  every  now  and  then,  and 
every  here  and  there,  have  a  neck-and-neck  race  with  some  perverse  young  beast, 
unwillingly  driven  from  his  home,  for.  unlike  his  elders,  the  animal  does  not 
know  or  does  not  remember  the  pleasures  of  the  heathery  knoll,  the  grassy  dell  or 


SEASONS 


HYMN   OF   THE   PROCESSION 

fronded  glen,  and  the  joyous  freedom  of  the  summer  sheiling.  All  who  meet  them 
on  the  way  bless  the  'triall/  and  invoke  upon  it  a  good  day,  much  luck  and 
prosperity,  and  the  safe  shepherding  of  the  Son  of  Mary  on  man  and  beast.  When 
the  grazing  ground  is  reached,  the  loads  are  laid  down,  the  huts  repaired,  fires 
kindled  and  food  made  ready.  The  people  bring  forward  their  stock,  each  man  his 
own,  and  count  them  into  the  fold.  The  herdsman  of  the  townland  and  one  or  two 
more  men  stand  within  the  gateway  and  count  the  flocks  as  they  enter.  Each 
crofter  is  restricted  in  his  stock  on  the  common  grazing  of  the  townland.  He  may, 
however,  vary  the  number  and  the  ages  of  the  species  and  thus  equalise  a  deficit  in 
one  species  by  an  excess  in  another.  Should  a  man  have  a  '  barr-suma,'  oversoum, 
he  may  arrange  with  a  man  who  has  a  'di-suma,'  undersoum,  or  with  the  townland 
at  large,  for  his  extra  stock.  Every  facility  is  given  to  a  man  in  straits,  the 
consideration  of  these  intelligent  crofting  people  towards  one  another  being  most 
pleasing.  The  grazing  arrangements  of  the  people,  complex  to  a  stranger,  but 
simple  to  themselves,  show  an  intimate  knowledge  of  animal  and  pastoral  life. 
Having  seen  to  their  flocks  and  to  the  repairing  of  their  huts,  the  people  resort  to 
their  sheiling  feast.  This  feast  consists  principally  of  a  male  lamb,  without  spot  or 
blemish,  killed  that  day.  Formerly  this  Iamb  was  sacrificed,  now  it  is  eaten.  The 
feast  is  shared  with  friends  and  neighbours ;  all  wish  each  other  luck  and  prosperity, 
with  increase  in  their  flocks  : — 

'  Ann  an  coir  gach  fi  reach  Beside  each  knoll 

Piseach  crodh  na  h-airidh.'  The  progeny  of  the  sheiling  cows. 

The  frugal  feast  being  finished  and  the  remains  divided  among  the  dogs,  who  are 
not  the  least  interested  or  interesting  actors  in  the  day's  proceedings,  every  head  is 
uncovered  and  every  knee  is  bent  as  they  invoke  on  man  and  beast  the  '  shepherd- 
ing of  Abraham,  of  Isaac,  and  of  Jacob.' 

Protestantism  prevails  in  Lews,  Harris,  and  North  Uist,  and  the  people  confine 
their  invocations  to  the  Trinity : — 

'Feuch  air  fear  coimhead  Israil  The  Shepherd  that  keeps  Israel 

Codal  cha  'n  aom  uo  suain.'  He  slumbers  not  nor  sleeps. 

Roman  Catholicism  prevails  in  Benbecula,  South  Uist,  and  Barra,  and  in  their  dedica- 
tory hymn  the  people  of  these  islands  invoke,  besides  the  Trinity,  St.  Michael  of  the 


192 


AIiMSIRE 


three-cornered  shield  and  flaming  sword,  patron  of  their  horses  ;  St.  Columba  of  the 
holy  deeds,  guardian  of  their  cattle  ;  Bride  of  the  clustering  hair,  the  foster-mother 
of  Christ ;  and  the  golden-haired  Virgin,  mother  of  the  White  Lamb. 


HICHEIL  mhil  nan  steud  geala, 
Choisinn  cios  air  Dragon  fala, 
Ghaol  Dia  's  pian  Mhic  Muire, 
Sgaoil  do  sgiath  oirnn,  dion  sinn  uile, 

Sgaoil  do  sgiath  oirnn,  dion  sinn  uile. 


Mhoire  ghradhach  !  Mhathair  Uain  ghil, 
Cobhair  oirnne  ghlan  Oigh  na  h-uaisleachd, 
Bhride  bhuaidheach,  bhuachaille  nan  treud. 
Cum  ar  cuallach,  cuartaich  sinn  le  cheil, 

Cum  ar  cuallach,  cuartaich  sinn  le  cheil. 


A  Chaluim-chille,  chairdeil,  chaoimh, 
An  ainm  Athar,  us  Mic,  us  Spiorad  Naoimh, 
Trid  na  Trithinn,  trid  na  Triaid 
Comaraig  sinn  fein,  gleidh  ar  triall, 

Comaraig  sinn  fein,  gleidh  ar  triall. 


Athair  !  a  Mhic  !  a  Spioraid  Naoimh  ! 
Biodh  an  Trithinn  leinn  a  la  's  a  dh'  oidhche, 
'S  air  machair  loim  no  air  roinn  nam  beann 
Bidh  an  Trithinn  leinn  's  bidh  a  lamb  rail  'r  ceann, 
liidh  an  Trithinn  leinn  's  bidh  a  lamb  mu  Y  ceann 


SEASONS  193 

As  the  people  intone  their  prayers  on  the  lonely  hill-siile,  literally  in  the  wilder- 
ness, the  music  of  their  evensong  floats  over  glen  and  dell,  loch  and  stream,  and 
is  echoed  from  corrie  and  cliff'  till  it  is  lost  on  the  soft  evening  air. 


Valiant  Michael  of  the  white  steeds, 
Who  subdued  the  Dragon  of  blood, 
For  love  of  God,  for  pains  of  Mary's  Son, 
Spread  thy  wing  over  us,  shield  us  all, 

Spread  thy  wing  over  us,  shield  us  all. 


Mary  beloved  !  Mother  of  the  White  Lamb, 
Shield,  oh  shield  us,  pure  Virgin  of  nobleness, 
And  Bride  the  beauteous,  shepherdess  of  the  flocks, 
Safeguard  thou  our  cattle,  surround  us  together, 

Safeguard  thou  our  cattle,  surround  us  together. 


And  Columba,  beneficent,  benign, 
In  name  of  Father,  and  of  Son,  and  of  Spirit  Holy, 
Through  the  Three-in-One,  through  the  Trinity, 
Encompass  thou  ourselves,  shield  our  procession, 

Encompass  thou  ourselves,  shield  our  procession. 


O  Father  !  O  Son  !  O  Spirit  Holy  ! 

Be  the  Triune  with  us  day  and  night, 

On  the  machair  plain  or  on  the  mountain  ridge 

Be  the  Triune  with  us  and  His  arm  around  our  head, 

Be  the  Triune  with  us  and  His  arm  around  our  head. 
2b 


194  AIMSIRE 

Iasgairean  Bharrai — 


Athair !  a  Mhic  !  a  Spioraid  Naoimh  ! 
Bi-sa,  Thrithinn  leinn  a  la  's  a  dh'  oidhche, 
S  air  chul  nan  tonn  no  air  thaobh  nam  beann 
Bidh  ar  Mathair  leinn  's  bidh  a  lamh  fo  'r  ceann, 
'S  air  chul  nan  tonn  no  air  thaobh  nam  beann 
Bidh  ar  Mathair  leinn  's  bidh  a  lamh  fo  V  ceann 


SEASONS  195 

Bakra  fishermen — 

0  Father !  O  Son  !  O  Spirit  Holy  ! 
Be  thou  Three-One  with  us  day  and  night, 
And  on  the  back  of  the  wave  as  on  the  mountain  side 
Thou  our  Mother  art  there  with  thine  arm  under  our  head. 
And  on  the  back  of  the  wave  as  on  the  mountain  side 
Thou  our  Mother  art  there  with  thine  arm  under  our  head. 


196 


AIMSIRE 


LA-FEILL  MOIRE 


[70] 


The  Feast- Day  of  Mary  the  Great  is  the  1 5th  day  of  August.  Early  in  the  morning 
of  this  day  the  people  go  into  their  fields  and  pluck  ears  of  corn,  generally  here,  to 
make  the  '  Moilean  Moire.'  These  ears  are  laid  on  a  rock  exposed  to  the  sun,  to 
dry.  When  dry,  they  are  husked  in  the  hand,  winnowed  in  a  fan,  ground  in  a 
quern,  kneaded  on  a  sheep-skin,  and  formed  into  a  bannock,  which  is  called 
'  Moilean  Moire,'  the  fatling  of  Mary.  The  bannock  is  toasted  before  a  fire  of 
fagots  of  rowan,  or  some  other  sacred  wood.  Then  the  husbandman  breaks  the 
bannock  and  gives  a  bit  to  his  wife  and  to  each  of  his  children,  in 
order  according  to  their  ages,  and  the  family  raise  the  '  Iollach 
Mhoire  Mhathar,'  the  Pa-an  of  Mary  Mother  who  promised  to  shield 

A  feill  Moire  cubhr, 

Mathair  Buachaille  nan  treud, 
Bhuain  mi  beum  dhe'n  toradh  ur, 
Chruadhaich  mi  e  caon  ri  grein, 

Shuath  mi  e  gu  geur  dhe  'n  rusg, 
Le  mo  bhasa  fein. 


Mlieil  mi  e  air  brath  Di-aoine, 
Dh'  fhuin  mi  e  air  era  na  caoire, 
Bhruich  mi  e  ri  aine  caorain, 
S'  phairtich  mi  e'n  dail  mo  dhaoine. 

Chaidh  mi  deiseil  m'  fhardrach, 
An  ainm  Mhoire  Mhathar, 
A  gheall  mo  ghleidheadh, 
A  rinn  mo  ghleidheadh, 
A  ni  mo  ghleidheadh, 
Ann  an  sith,  ann  an  ni, 
Ann  am  fireantas  cri, 


SEASONS  197 


THE  FEAST-DAY  OF  MARY 

them,  and  who  did  and  will  shield  them  from  scatli  till  the  day  of  death.  While 
singing  thus,  the  family  walk  sunwise  round  the  fire,  the  father  leading,  the  mother 
following,  and  the  children  following  according  to  age. 

After  going  round  the  fire,  the  man  puts  the  embers  of  the  fagot-fire,  with  bits 
of  old  iron,  into  a  pot,  which  he  carries  sunwise  round  the  outside  of  his  house,  some- 
times round  his  steadings  and  his  fields,  and  his  flocks  gathered  in  for  the  purpose. 
He  is  followed  without  as  within  by  his  household,  all  singing  the  praise  of  Mary 
Mother  the  while. 

The  scene  is  striking  and  picturesque,  the  family  being  arrayed  in  their  brightest 
and  singing  their  best. 

Ox  the  feast-day  of  Mary  the  fragrant, 
Mother  of  the  Shepherd  of  the  flocks, 
I  cut  me  a  handful  of  the  new  corn, 
I  dried  it  gently  in  the  sun, 
I  rubbed  it  sharply  from  the  husk, 
With  mine  own  palms. 

I  ground  it  in  a  quern  on  Friday, 
I  baked  it  on  a  fan  of  sheep-skin, 
I  toasted  it  to  a  fire  of  rowan, 
And  I  shared  it  round  my  people. 

I  went  sun  ways  round  my  dwelling, 

In  name  of  the  Mary  Mother, 

Who  promised  to  preserve  me. 

Who  did  preserve  me, 

And  who  will  preserve  me, 

In  peace,  in  flocks, 

In  righteousness  of  heart, 


198  AIMSIRE 

Ann  an  gniomh,  ann  an  gradh, 
Ann  am  brigh,  ann  am  baigh, 
Air  sgath  Do  Phais. 
A  Chriosd  a  ghrais 
Gu  la  mo  bhais 
Gu  brath  nach  treig  mi ! 
O  gu  la  mo  bhais 
Gu  brath  nach  treig  mi ! 


SEASONS  199 

In  labour,  in  love, 

In  wisdom,  in  mercy, 

For  the  sake  of  Thy  Passion. 

Thou  Christ  of  grace 

Who  till  the  day  of  my  death 

Wilt  never  forsake  me ! 

Oh,  till  the  day  of  my  death 

Wilt  never  forsake  me  ! 


200  AIMSIRE 


MICHEAL  NAM  BUADH  [77 

St.  Michael  is  spoken  of  as  '  brian  Micheal,'  god  Michael. 

'  Bu  tu  gaisgeach  na  misnich  'J'liuu  wert  the  warrior  of  courage 

Dol  air  astar  na  fiosachd,  Going  on  tlie  journey  of  prophecy, 

Is  tu  nach  siubhladh  air  criplich,  Thou  wouldst  not  travel  on  a  cripple, 

Ghabh  thu  steud  briain  Micheil,  Thou  didst  take  tlie  steed  of  the  god  Michael, 

E  gun  chabstar  na  shliopan,  He  was  without  bit  in  his  mouth, 

Thu  'g  mharcachd  air  iteig,  Thou  didst  ride  him  on  the  wing, 
Leum  thu  thairis  air  fiosrachadh  Naduir.'  Thou  didst  leap  over  the  knowledge  of  Nature. 

St.  Michael  is  the  Neptune  of  the  Gael.  He  is  the  patron  saint  of  the  sea,  and 
of  maritime  lands,  of  boats  and  boatmen,  of  horses  and  horsemen  throughout  the 
West.  As  patron  saint  of  the  sea  St.  Michael  had  temples  dedicated  to  him  round 
the  coast  wherever  Celts  were  situated.  Examples  of  these  are  Mount  St.  Michael 
in  Brittany  and  in  Cornwall,  and  Aird  Michael  in  South  and  in  North  Uist,  and 
elsewhere.  Probably  Milton  had  this  phase  of  St.  Michael's  character  in  view.  As 
patron  saint  of  the  land  St.  Michael  is  represented  riding  a  milk-white  steed,  a 
three-pronged  spear  in  his  right  hand  and  a  three-cornered  shield  in  his  left.  The 
shield  is  inscribed  '  Quis  at  Deus,'  a  literal  translation  of  the  Hebrew  Mi-cha-el. 
Britannia  is  substituted  for  the  archangel  on  sea  and  St.  George  on  land. 

On  the  2<)th  of  September  a  festival  in  honour  of  St.  Michael  is  held  throughout 
the  Western  Coasts  and  Isles.  This  is  much  the  most  imposing  pageant  and  much 
the  most  popular  demonstration  of  the  Celtic  year.  Many  causes  conduce  to  this — 
causes  which  move  the  minds  and  hearts  of  the  people  to  their  utmost  tension.  To 
the  young  the  Day  is  a  day  of  promise,  to  the  old  a  day  of  fulfilment,  to  the  aged  a 
day  of  retrospect.  It  is  a  day  when  Pagan  cult  and  Christian  doctrine  meet  and 
mingle  like  the  lights  and  shadows  on  their  own  Highland  hills. 

The  Eve  of  St.  Michael  is  the  eve  of  bringing  in  the  carrots,  of  baking  the  '  striian,' 
of  killing  the  lamb,  of  stealing  tlie  horses.  The  Day  of  St.  Michael  is  the  day  of 
the  early  mass,  the  day  of  the  sacrificial  lamb,  the  day  of  the  oblation  '  striian,'  the 
day  of  the  distribution  of  the  lamb,  the  day  of  the  distribution  of  the  'striian,'  the 
day  of  the  pilgrimage  to  the  burial-ground  of  their  fathers,  the  day  of  the  burial- 
ground  service,  the  day  of  the  burial-ground  circuiting,  the  day  of  giving  and 
receiving  the  carrots  with  their  wishes  and  acknowledgments,  and  the  day  of  the 
'oda' — the  athletics  of  the  men  and  the  racing  of  the  horses.  And  the  Night  of 
Michael  is  the  night  of  the  dance  and  the  song,  of  the  merry-making,  of  the  love- 
making,  and  of  the  love-gifts. 


SEASONS  201 


MICHAEL,  THE  VICTORIOUS 

Several  weeks  previously  the  people  begin  to  speak  of  St.  Michael's  Day,  and  to 
prepare  for  St.  Michael's  Festival.  Those  concerned  count  whose  turn  it  will  be  to 
guard  the  crops  on  St.  Michael's  Day  and  to  circuit  the  townland  on  St.  Michael's 
Night.  The  young  men  upon  whom  these  duties  fall  arrange  with  old  men  to  take 
their  place  on  these  occasions.  As  the  time  approaches  the  interest  intensifies, 
culminating  among  the  old  in  much  bustle,  and  among  the  young  in  keen  excitement. 

Three  plants  which  the  people  call  carrots  grow  in  Uist — the'daucus  carota,' 
the  'daucus  maritinms,'  and  the  'conium.'  The  'daucus  carota'  is  the  original  of 
the  cultivated  carrot.  The  '  daucus  maritimus  '  is  a  long  slender  carrot,  much  like 
the  parsnip  in  appearance  and  in  flavour,  and  is  rare  in  the  British  Isles.  The 
'  conium,'  hemlock,  resembles  the  carrot,  for  which  it  is  occasionally  mistaken.  It 
is  hard,  acrid,  and  poisonous. 

Some  days  before  the  festival  of  St.  Michael  the  women  and  girls  go  to  the  fields 
and  plains  of  the  townland  to  procure  carrots.  The  afternoon  of  the  Sunday  im- 
mediately preceding  St.  Michael's  Day  is  specially  devoted  to  this  purpose,  and  on 
this  account  is  known  as  '  Domhnach  Curran ' — Carrot  Sunday.  When  the  soil  is  soft 
and  friable,  the  carrots  can  be  pulled  out  of  the  ground  without  digging.  When, 
however,  the  soil  is  hard,  a  space  is  dug  to  give  the  hand  access  to  the  root.  This 
space  is  made  in  the  form  of  an  equal-sided  triangle,  technically  called  'torcan,' 
diminutive  of  '  tore,'  a  cleft.  The  instrument  used  is  a  small  mattock  of  three 
prongs,  called  '  tri-meurach,'  three-fingered,  'sliopag,'  'sliobhag.'  The  three-sided 
'  torcan '  is  meant  to  typify  the  three-sided  shield,  and  the  three-fingered  '  sliopag,' 
the  trident  of  St.  Michael,  and  possibly  each  to  symbolise  the  Trinity.  The  many 
brightly-clad  figures  moving  to  and  fro,  in  and  out,  like  the  figures  in  a  kaleidoscope, 
are  singularly  pretty  and  picturesque.  Each  woman  intones  a  rune  to  her  own 
tune  and  time  irrespective  of  those  around  her.  The  following  fragment  was 
intoned  to  me  in  a  soft,  subdued  voice  by  a  woman  who  had  gathered  carrots  eighty 
years  previously  : — 

'Torcan  torrach,  torrach,  torrach.  Cleft  fruitful,  fruitful,  fruitful, 

Sonas  curran  corr  orm,  Joy  of  carrots  surpassing  upon  me, 

Micheal  mil  a  bin  dha  m'  chonuil,  Michael  the  brave  endowing  me, 

Bride  gheal  dha  m'  chonradh.  Bride  the  fair  be  aiding  me. 

Piseach  linn  gach  piseach,  Progeny  pre-eminent  over  every  progeny, 

l'iseach  dha  mo  bbroiini,  Progeny  on  my  womb, 

Piseach  linn  gach  piseach,  Progeny  pre-eminent  over  every  progeny, 

Piseach  dha  mo  chloinn.'  Progeny  on  my  progeny. 


202  AIMSIRE 

Should  a  woman  find  a  forked  carrot,  she  breaks  out  into  a  more  exultant  strain 
that  brings  her  neighbours  round  to  see  and  to  admire  her  luck. 

'  Fhorca  shona,  shona,  shona,  Fork  joyful,  joyful,  joyful, 

Fhorea  churrau  mor  orm,  Fork  of  great  carrot  to  me, 

Conuil  curran  corr  orm,  Endowment  of  carrot  surpassing  upon  me, 

Sonas  curran  mor  dhomh.'  Joy  of  great  carrot  to  me. 

There  is  much  rivalry  among  the  women  who  shall  have  most  and  best  carrots. 
They  carry  the  carrots  in  a  bag  slung  from  the  waist,  called  '  crioslachan,'  little 
girdle,  from  'crios,'  a  girdle.  When  the  'earrasaid'  was  worn,  the  carrots  were 
carried  in  its  ample  folds.  The  women  wash  the  carrots  and  tie  them  up  in  small 
bunches,  each  of  which  contains  a  '  glac/  handful.  The  bunches  are  tied  with 
three-ply  thread,  generally  scarlet,  and  put  in  pits  near  the  houses  and  covered  with 
sand  till  required. 

The  people  do  not  retire  to  rest  on  the  Eve  of  St.  Michael.  The  women  are 
engaged  all  night  on  baking  '  struain,'  on  household  matters,  and  on  matters  personal 
to  themselves  and  to  others,  while  the  men  are  out  and  in  watching  their  horses  in 
the  fields  and  stables.  It  is  permissible  on  this  night  to  appropriate  a  horse,  where- 
ever  found  and  by  whatever  means,  on  which  to  make  the  pilgrimage  and  to 
perform  the  circuiting. 

'  Meirle  eicli  ua  Feill  Micheil,  Theft  of  horse  of  the  Feast  of  Michael, 

Meirle  nach  do  dhiteadh  riamh.'  Theft  that  never  was  condemned. 

The  people  act  upon  this  ancient  privilege  and  steal  horses  without  compunction, 
owners  and  stealers  watching  and  outwitting  and  circumventing  one  another.  It  is 
obligatory  to  leave  one  horse  with  the  owner  to  carry  himself  and  his  wife  on  the 
pilgrimage  and  to  make  the  circuiting,  but  this  may  be  the  worst  horse  in  the 
townland.  IS'o  apology  is  offered  or  expected  for  this  appropriation  provided  the 
horse  be  returned  uninjured;  and  even  if  it  be  injured,  no  adequate  redress  is 
obtained.  The  Eve  of  St.  Michael  is  thus  known  as  '  feasgar  faire  nan  steud/  the 
evening  of  watching  the  steeds;  'feasgar  furachaidh  nan  each,'  the  evening  of 
guarding  the  horses  ;  '  oidhche  crothaidh  nan  capull,'  the  night  of  penning  the  mares  ; 
'  oidhche  glasadh  nan  each,' the  night  of  locking  the  horses — hence  also  'glasadh 
na  Feill  Micheil,'  the  locking  of  the  Feast  of  Michael.  A  male  lamb,  without  spot  or 
blemish,  is  slain.     This  lamb  is  called  '  Uan  Micheil,'  the  Michael  Lamb. 

A  cake  called  'struan  Micheil'  is  made  of  all  the  cereals  grown  on  the  farm 
during  the  year.  It  represents  the  fruits  of  the  field,  as  the  lamb  represents  the 
fruits  of  the  flocks.  Oats,  here,  and  rye  are  the  only  cereals  grown  in  the  Isles. 
These  are  fanned  on  the  floor,  ground  in  the  quern,  and  their  meal  in  equal  parts 
used  in  the  struan.  The  struan  should  contain  a  peck  of  meal,  and  should  be  baked 
on  '  uinicinn,'  a  lamb-skin.  The  meal  is  moistened  with  sheep's  milk,  the  sheep 
being  deemed  the  most  sacred  animal.     For  this  purpose  the  ewes  are  retained   in 


SEASONS  203 

milk  till  St.  Michael's  Eve,  after  which  they  are  allowed  to  remain  in  the  hill  and  to 
run  dry.  The  struan  is  baked  by  the  eldest  daughter  of  the  family,  guided  by  her 
mother,  and  assisted  by  her  eager  sisters.  As  she  moistens  the  meal  with  the  milk 
the  girl  softly  says — 

'  Ruth  agus  rath  an  treo,  Progeny  and  prosperity  of  family, 

Run  Mhicheil,  dion  an  Teor.'  .Mystery  of  Michael,  protection  of  Trinity. 

A  '  leac  struain,'  struan  flag,  brought  by  the  young  men  of  the  family  from  the 
moorland  during  the  day,  is  securely  set  on  edge  before  the  fire,  and  the  '  struan '  is 
set  on  edge  against  it.  The  fire  should  be  of  '  crionach  caon/  sacred  fagots,  such 
as  the  fagots  of  the  oak,  the  rowan,  the  bramble,  and  others.  The  blackthorn, 
wild  fig,  trembling  aspen,  and  other  'crossed'  wood  are  avoided.  As  the  'struan  ' 
gains  consistency,  three  successive  layers  of  a  batter  of  cream,  eggs,  and  butter  are 
laid  on  each  side  alternately.  The  batter  ought  to  be  put  on  with  three  tail 
feathers  of  a  cockerel  of  the  year,  but  in  Uist  this  is  generally  done  with  'badan 
murain,'  a  small  bunch  of  bent-grass.  This  cake  is  called  'struan  treo/  family 
struan;  'struan  mor,'  large  struan,  and  'struan  comachaidh,'  communal  struan. 
Small  struans  are  made  for  individual  members  of  the  family  by  mothers,  daughters, 
sisters,  and  trusted  servants.  These  are  known  as  '  struain  beag,'  little  struans  ; 
'  struain  cloinne,'  children's  struans,  and  by  the  names  of  those  for  whom  they  are 
made.  If  a  member  of  the  family  be  absent  or  dead,  a  struan  is  made  in  his  or  her 
name.  This  struan  is  shared  among  the  family  and  special  friends  of  the  absent 
one  in  his  or  her  name,  or  given  to  the  poor  who  have  no  corn  of  their  own.  In 
mixing  the  meal  of  the  individual  struan,  the  woman  kneading  it  mentions  the  name 
of  the  person  for  whom  it  is  being  made. 

'Ruth  agus  rath  Dhomhnuill,  Progeny  and  prosperity  to  Donald, 

Run  .Mhicheil,  dion  an  Domlinaich.'  Mystery  of  Michael,  shielding  of  the  Lord. 

The  individual  struans  of  a  family  are  uniform  in  size  but  irregular  in  form, 
some  being  three  cornered,  symbolic  of  the  Trinity ;  some  five,  symbolic  of  the 
Trinity,  with  Mary  and  Joseph  added  ;  some  seven,  symbolic  of  the  seven  mysteries  ; 
some  nine,  symbolic  of  the  nine  archangels ;  and  some  round,  symbolic  of  eternity. 
Various  ingredients  are  introduced  into  the  small  struans,  as  cranberries,  bilberries, 
brambleberries,  carraway  seed,  and  wild  honey.  Those  who  make  them  and  those 
for  whom  they  are  made  vie  with  their  friends  who  shall  have  the  best  and  most 
varied  ingredients.  Many  cautions  are  given  to  her  who  is  making  the  struan 
to  take  exceptional  care  of  it.  Ills  and  evils  innumerable  would  befall  herself  and 
her  house  should  any  mishap  occur  to  the  struan.  Should  it  break  before  being 
fired,  it  betokens  ill  to  the  girl  baking  it ;  if  after  being  fired  and  before  being 
used,  to  the  household.  Were  the  struan  flag  to  fall  and  the  struan  with  it,  the 
omen  is  full  of  evil  augury  to  the  family.  A  broken  struan  is  not  used.  The 
'  fallaid,'  dry  meal  remaining  on  the  baking-board  after  the  struan  is  made,  is  put 


204  AIMSIRE 

into  a  'mogan/  footless  stocking,  and  dusted  over  the  flocks  on  the  following  day 
— being  the  Day  of  Michael — to  bring  them  '  piseach  agus  pailteas  agus  pronn- 
tachd,'  progeny  and  plenty  and  prosperity,  and  to  ward  from  them  'snileachd 
agus  ealtraidh  agus  dosgaidh,'  evil-eye,  mischance,  and  murrain.  Occasionally  the 
'  fallaid '  is  preserved  for  a  year  and  a  day  before  being  used. 

On  the  morning  of  the  Feast  of  Michael  all  within  reach  go  to  early  mass. 
They  take  their  struans  with  them  to  church  to  be  blessed  of  the  'pears  eaglais,' 
priest.  At  this  festal  service  the  priest  exhorts  the  people  to  praise  their  guardian 
angel  Michael  for  his  leading  and  their  Father  God  for  His  corn  and  wool,  fruits 
of  the  field  and  fruits  of  the  flocks,  which  He  has  bestowed  on  them,  while  the 
foodless  and  the  fatherless  among  them  are  commended  to  the  fatherhood  of  God 
and  to  the  care  of  His  people. 

On  returning  from  mass  the  people  take  the  '  biadh  Micheil,'  Michael  food, 
'  biadh  maidne  Micheil/  Michael  morning  food.  The  father  of  the  family  places 
the  struan  '  air  bord  co  gile  ri  cailc  na  fuinn  no  ri  sneachda  nam  beann  ' — on  a  board 
as  white  as  the  chalk  of  the  rock  or  the  snow  of  the  hill.     He  then  takes 

'  Sgian  gheur,  ghlan,  A  knife  keen,  true, 

Gun  smal,  gun  smur,  Without  stain,  without  dust, 

Gun  sal,  gun  sur,  Without  smear,  without  flaw, 

Gun  mhur,  gun  mlieirg,'  Without  grime,  without  rust, 

and  having  made  the  sign  of  the  cross  of  Christ  on  the  tablet  of  his  face,  the  man 
cuts  the  struan  into  small  sections,  retaining  in  the  parts  the  form  of  the  whole. 
And  he  cuts  up  the  lamb  into  small  pieces.  He  places  the  board  with  the  bread 
and  the  flesh  on  the  centre  of  the  table.  Then  the  family,  standing  round,  and 
holding  a  bit  of  struan  in  the  left  hand  and  a  piece  of  lamb  in  the  right,  raise  the 
'  Iolach  Micheil/  triumphal  song  of  Michael,  in  praise  of  Michael,  who  guards  and 
guides  them,  and  in  praise  of  God,  who  gives  them  food  and  clothing,  health,  and 
blessing  withal.  The  man  and  his  wife  put  struan  into  one  'ciosan/  beehive 
basket,  and  lamb  into  another,  and  go  out  to  distribute  them  among  the  poor  of  the 
neighbourhood  who  have  no  fruits  nor  flocks  themselves.  Nor  is  this  all.  '  Ta  e 
iumachaidh  gu'n  toireadh  gach  tuathanach  aims  a  bhaile  La  na  Feill  Micheil  peic 
mine,  ceathramh  struain,  ceathramh  uanail,  ceathramh  caise  agus  platar  ime  dha 
na  buichd,  agus  dha  na  deoiridh,  agus  dha  na  diolacha-deirce  truagha,  agus  dha 
na  diblidh  agus  dha  na  dilleachdain  gun  chli,  gun  treoir,  cruthaichte  ann  an  cruth 
an  Athar  shiorriudh.  Agus  tha  an  duine  a  toir  so  seachad  air  mlliodh  Mhichcil 
mar  nasga  deirce  do  Dhia  treun  nan  dul  a  thug  dha  ni  agus  ciob,  ith  agus  iodh, 
buaidh  agus  pais,  fas  agus  cinneas  a  chum  agus  gu'm  bi  e  roimh  anam  diblidh 
truagh  an  trath  theid  e  null.  Agus  togaidh  na  buichd  agus  na  deoiridh  agus  na 
diolacha-deirce  truagha,  agus  na  dilleachdain  gun  chli,  gun  treoir,  agus  togaidh  na 
truaghain  an  Iolach  Micheil  a  toir  cliu  agus  moladli  do  Mhichcil  min-glical  nam  buadh 
agus  do'n  Atliair  uile-bheannaichte,  uile-chunihachdach,  a  beannachadh  an  duine 
agus  na  innatha  n'  am  mic  agus  n'  an  nighean  n'  an  ciud  nan  cliu  n'  an  crannachar  n'  an 


SEASONS  205 

Di  agus  n'  an  ciob,  aim  an  toradh  an  tan  agus  aim  an  torailh  an  talamhan.  Is  iad  so  am 
muinntir  ris  an  canair  "  na  feara  fiala,"  "na  feara  cneasda,"  agus  "na  nmatlian 
niatlia  "  "na  nmathan  coire,"  a  ta  deanamh  comhnailli  agus  trocair  air  na  boichd, 
agus  air  na  deoiridh,  air  na  diblidh,  agus  air  na  dimbidh,  air  na  diolacha-deirce 
truagha,  agus  air  na  dilleaclidain  gun  cbli,  gun  treoir,  gun  chul-tacsa,  gun  lorg 
blirollaich,  gun  sgora-cuil,  crutliaichte  aim  an  cruth  an  Athar  uile-chrutbachaidh. 
Agus  tha  ainglean  gile-ghil  De  agus  an  cas  ri  barracba  biod,  an  suil  ri  bunnacba 
bacbd,  an  cluas  ri  fonnacba  fuinn,  an  sgiathan  a  sgaireanaich  an  colann  a  crithean- 
aich  a  feitheamh  ri  fios  a  clmr  niu'n  ghnioinli  le  buille  dhe  'n  sgeith  a  chon  Righ 
na  Cathair  shiorruidh.' 

'  It  is  proper  that  every  husbandman  in  the  townland  should  give,  on  the  day  of 
the  St.  Michael  Feast,  a  peck  of  meal,  a  quarter  of  struan,  a  quarter  of  lamb,  a  quarter 
of  cheese,  and  a  platter  of  butter  to  the  poor  and  forlorn,  to  the  despised  and 
dejected,  to  the  alms-deserving,  and  to  the  orphans  without  pith,  without  power, 
formed  in  the  image  of  the  Father  everlasting.  And  the  man  is  giving  this  on  the 
beam  of  Michael  as  an  offering  to  the  great  God  of  the  elements  who  gave  him 
cattle  and  sheep,  bread  and  corn,  power  and  peace,  growth  and  prosperity,  that  it 
may  be  before  his  abject,  contrite  soul  when  it  goes  thither.  And  the  miserable, 
the  poor,  the  tearful,  the  alms-deserving  helpless  ones,  and  the  orphan,  will  raise  the 
triumphal  song  of  Michael,  giving  fame  and  laud  to  Michael,  the  fair  hero  of  power, 
and  to  the  Father  all-blessed  and  powerful,  blessing  the  man  and  the  woman  in 
their  sons  and  in  their  daughters,  in  their  means,  fame,  and  lot,  in  their  cattle,  and 
in  their  sheep,  in  the  produce  of  their  herds,  and  in  the  produce  of  their  lands. 
These  are  the  people  who  are  called  "the  humane  men,"  "the  compassionate  men," 
and  "  the  generous  women,"  "  the  good  women,"  who  are  taking  mercy  and  com- 
passion on  the  poor,  and  on  the  tearful,  on  the  dejected  and  the  despised,  on  the 
miserable  alms-deserving,  and  on  the  orphans  without  pith,  without  power,  without 
support,  without  breast-staff,  without  leaning-rod,  formed  in  the  image  of  the 
Father  all-creative.  And  the  surpassingly  white  angels  of  God,  with  their  foot 
on  tiptoe,  their  eye  on  the  horizon,  their  ear  on  the  ground,  their  wings  flapping, 
their  bodies  trembling,  are  waiting  to  send  announcement  of  the  deed  with  a  beat 
of  their  wings  to  the  King  of  the  throne  everlasting.' 

After  the  father  and  mother  have  distributed  their  gifts  to  the  poor,  the  family 
mount  their  horses  and  set  out  on  their  pilgrimage  to  perform  the  circuiting  of 
St.  Michael's  burying-ground.  None  remain  at  home  save  the  very  old  and  the 
very  young,  to  whom  is  assigned  for  the  day  the  duty  of  tending  the  sheep,  herding 
the  cattle,  and  guarding  the  corn.  The  husband  and  wife  ride  on  one  horse,  with 
probably  a  boy  astride  before  the  father  and  a  girl  sideways  beside  the  mother, 
tilling  up  the  measure  of  the  horse's  capacity.  A  girl  sits  'culag'  behind  her  brother, 
or  occasionally  behind  the  brother  of  another  girl,  with  her  arm  round  him  to  steady 
her.  A  little  girl  sits  'bialag'  in  front  of  a  brother,  witli  his  hand  lovingly  round 
her  waist,  while  with  his  other  hand  he  guides  the  horse.  A  little  brother  sits 
'culag'  behind  his  elder  brother,  with  his  two  arms  round  him.  The  people  of 
the  different  hills,  glens,  islands,  and  townlands  join  the  procession  on  the  way,  and 


206  AIMSIRE 

all  travel  along  together,  the  crowded  cavalcade  gaily  clad  in  stuffs  and  stripes 
and  tartans  whose  fineness  of  texture  and  brilliancy  of  colouring  are  charming 
to  see,  if  impossible  to  describe.  The  air  is  full  of  salutations  and  cordialities. 
Even  the  whinnying,  neighing,  restive  horses  seem  to  know  and  to  feel  that  this  is 
the  Day  of  their  patron  saint  the  holy  archangel, 

'Michael  mil  nan  steuda  geala  The  valiant  Michael  of  the  white  steeds 

Choisin  cios  air  dragon  fala.'  Who  subdued  the  dragon  of  blood. 

On  reaching  their  destination  the  people  crowd  into  and  round  the  simple 
prayer-house.  The  doors  and  windows  of  the  little  oratory  are  open,  and  the 
people  kneeling  without  join  those  kneeling  within  in  earnest  supplication  that  all 
may  go  well  with  them  for  the  day.  And  commending  themselves  and  their 
horses  to  the  leading  of  the  valiant,  glorious  archangel  of  the  cornered  shield  and 
flaming  sword,  the  people  remount  their  horses  to  make  'cuartachadh  a  chiaidh,' 
the  circuiting  of  the  burial-ground.  The  great  crowd  starts  from  the  east  and  follows 
the  course  of  the  sun  in  the  name  of  God,  in  the  name  of  Christ,  in  the  name 
of  Spirit.  The  priest  leads  the  way  riding  on  a  white  horse,  his  grey  hair  and 
white  robe  waving  in  the  autumn  breeze.  Should  there  be  more  than  one  priest 
present  they  ride  abreast.  Should  there  be  higher  dignitaries  they  ride  in  front 
of,  or  between  the  priests.  The  people  follow  in  a  column  from  two  to  ten  abreast. 
Those  on  horseback  follow  immediately  behind  the  priest,  those  on  foot  behind 
these.  The  fathers  of  the  different  townlands  are  stationed  at  intervals  on  either 
side  of  the  procession,  to  maintain  regularity  and  to  guard  against  accidents.  All 
are  imbued  with  a  befitting  reverence  for  the  solemnity  of  the  proceedings  and 
of  the  occasion.  Families,  friends,  and  neighbours  try  to  keep  together  in  the 
processional  circuiting.  As  they  move  from  left  to  right  the  people  raise  the 
'  Iolach  Micheil,'  song  of  Michael  the  victorious,  whose  sword  is  keen  to  smite,  and 
whose  arm  is  strong  to  save.  At  the  end  of  the  circuit  the  '  culag '  gives  to  her 
'  bialag,'  '  glac  churran,'  a  handful  of  carrots,  saying : — 

'  Ruth  agus  rath  air  a  laighe  's  eiridh.'        Progeny  and  prosperity  on  thy  lying  and  rising. 

The  '  bialag '  acknowledges  the  gift  in  one  of  the  many  phrases  common  on  the 
occasion  : — 

'  Piseach  agus  pais  air  an  lamli  a  thug.  Progeny  and  peace  on  the  hand  that  gave. 

Por  agus  pais  dha  mo  ghradb  a  thug.  Issue  and  peace  on  my  love  who  gave. 

Piseach  agus  pailteas  gun  an  aire  na  Progeny  and   plenty   without  scarcity  in   thy 

d'ehomhnuidh.  dwelling. 

Banasagus  briogbas  dha  mo  nighimi  duiiin.  Wifehood  and  motherhood  on  my  brown  maid. 

Baireas  agus  buaidh  dha  mo  luaidb  a  thug.'  Endowment  and  prosperity  to  my  love  who  gave. 

Greetings,  courtesies,  and  gifts  are  exchanged  among  the  people,  many  of 
whom  have  not  met  since  they  met  at  the  circuiting.     The  most  prized  courtesy. 


SEASONS  207 

however,  is  a  '  culag '  round  the  burial-ground,  and  the  most  prized  gift  is  a  carrot 
with  its  customary  wishes  and  acknowledgments.  Those  who  have  no  horses  readily 
obtain  them  to  make  the  circuiting,  the  consideration  of  those  who  have  for  those 
who  have  not  being  native  and  habitual. 

Having  performed  the  processional  pilgrimage  round  the  graves  of  their  fathers, 
the  people  hasten  to  the  'oda' — the  scene  of  the  athletics  of  the  men  and  the  racing 
of  the  horses.  The  games  and  races  excite  much  interest.  The  riders  in  the 
races  ride  without  bonnet,  without  shoes,  clothed  only  in  a  shirt  and  '  triubhais 
bheag,'  small  trews  like  football  trousers.  All  ride  without  saddle,  some  without 
bridle,  guiding  and  driving  their  horses  with  'steamhag  chaol  chruaidh,'  a  hard 
slender  tangle  in  each  hand.  Occasionally  girls  compete  with  one  another  and 
sometimes  with  men.  They  sit  on  either  side  as  may  be  most  convenient  in 
mounting.  They  have  no  saddle,  and  how  they  retain  their  seat  is  inconceivable. 
Some  circuiting  goes  on  all  day,  principally  among  the  old  and  the  young — the  old 
teaching  the  young  the  mysteries  of  the  circuiting  and  the  customs  of  the  olden 
times.  Here  and  there  young  men  and  maidens  ride  about  and  wander  away, 
converting  the  sandy  knolls  and  grassy  dells  of  the  fragrant  'machair'  into 
Arcadian  plains  and  Eden  groves. 

On  the  night  of  St.  Michael  a  '  cuideachd,'  ball,  is  held  in  every  townland. 
The  leading  piper  selects  the  place  for  the  ball,  generally  the  house  of  largest 
size  and  of  evenest  floor.  Every  man  present  contributes  a  sixpence,  or  its 
equivalent  in  farm  produce,  usually  in  grain,  towards  paying  the  piper  if  he  be  a 
married  man  ;  if  not,  he  accepts  nothing.  Several  pipers,  fiddlers,  and  players  of 
other  instruments  relieve  one  another  during  the  night.  The  small  bets  won  at 
the  'oda'  during  the  day  are  spent  at  the  ball  during  the  night,  no  one  being 
allowed  to  retain  his  luck. 

The  women  put  their  bunches  of  carrots  into  white  linen  bags  with  the  mark 
of  the  owner.  Having  filled  their  '  crioslachain,'  they  leave  the  bags  in  some  house 
convenient  to  the  '  taigh  dannsa,'  dance-house.  As  their  '  croislachain '  become 
empty  during  the  night  they  replenish  them  from  the  '  falachain,'  hidden  store. 
When  a  woman  comes  into  the  dance-house  after  refilling  her  '  crioslachan,'  she 
announces  her  entrance  with  a  rhyme,  the  refrain  of  which  is — 

'  'S  ami  again  fein  a  bhiodh  na  currain,  It  is  I  myself  that  have  the  carrots, 

tia  be  co  bhiunneadl)  bhuam  iad.'  Whoever  he  be  that  would  win  them  from  me. 

'  'S  ami  agam  fein  a  bhiodh  an  ulaidb,  It  is  I  myself  that  have  the  treasure, 

Ge  be  'n  curaidh  bheireadh  bhuam  e. '  Whoso  the  hero  could  take  them  from  me. 

At  the  circuiting  by  day  and  at  the  ball  at  night,  youths  and  maidens  exchange 
simple  gifts  in  token  of  good  feeling.  The  girls  give  the  men  bonnets,  hose, 
garters,  cravats,  purses,  plaids,  and  other  things  of  their  own  making,  and  the  men 
give  the  girls  brooches  of  silver,  brass,  bronze,  or  copper,  knives,  scissors,  snoods, 


AIMSIRE 


combs,  mirrors,  and  v;ir 
the  following  verses  : — 


other  things.     Some  of  these  gifts  are  mentioned  in 


'NA  GEALLAIDH 

'Thug  mo  leannan  dliornh  sgiau  bheag 
A  ghearradh  am  meangan  goid, 
A  ghearradh  am  bog  's  an  cruaidli, 
Saoghal  buan  dli  'an  laimli  a  thug. 

Gheall  mo  leannan  dhomh-sa  sticmi 
Gheall,  agus  braiste  's  cir, 
'S  gheall  mise  coinueamh  ris 
Am  bun  a  phris  niu'n  eireadh  grian. 

Gheall  mo  leannan  dhomh-sa  sgathan 

Anns  am  faicinn  m'aille  i'ein, 
Gheall,  agus  breid  us  fainne, 
Agus  clarsaeh  bhinn  nan  teud. 

Gheall  e  sid  dhomh  's  buaile  bha, 
Agus  falaire  nan  steud, 
Agus  biulainn  bheannach  bhau, 
Readhadb  slan  thar  chuan  nam  beud. 

Mile  beannai'bd,  mile  buaidh 
Dha  mo  luaidh  a  dh'fhalbh  an  de, 

Thug  e  dhomh-sa  'n  gealladh  buan, 
Gu  'm  b'e  Bhuaehaill-san  Mae  Dlie.' 


THE  PROMISES 

My  lover  gave  to  me  a  knife 
That  would  cut  the  sapling  withe, 
That  would  cut  the  soft  and  hard, 
Long  live  the  hand  that  gave. 

My  lover  promised  me  a  snood, 
Ay,  and  a  brooch  and  comb, 
And  1  promised,  by  the  wood, 
To  meet  him  at  rise  of  sun. 

My  lover  promised  me  a  mirror 
That  my  beauty  I  might  see, 
Yes,  and  a  coif  and  ring. 
And  a  dulcet  harp  of  chords. 

He  vowed  me  those  and  a  fold  of  kine, 

And  a  palfrey  of  the  steeds, 

And  a  barge,  pinnacled  white, 

That  would  safely  cross  the  perilous  seas. 

A  thousand  blessings,  a  thousand  victories 
To  my  lover  who  left  me  yestreen, 
He  gave  to  me  the  promise  lasting, 
lie  his  Shepherd  God's  own  Son. 


The  song  and  the  dance,  the  mirth  and  the  merriment,  are  continued  all  night, 
many  curious  scenes  being  acted,  and  many  curious  dances  performed,  some  of  them 
in  character.  These  scenes  and  dances  are  indicative  of  far-away  times,  perhaps 
of  far-away  climes.  They  are  evidently  symbolic.  One  dance  is  called,  'Cailleach 
an  Dudain,'  carlin  of  the  mill-dust.  This  is  a  curious  character-dance.  The  writer 
got  it  performed  for  him  several  times. 

It  is  danced  by  a  man  and  a  woman.  The  man  has  a  rod  in  his  right  hand, 
variously  called  '  slachdan  druidheachd,'  druidic  wand,  'slachdan  geasachd,'  magic 
wand.  The  man  and  the  woman  gesticulate  and  attitudinise  before  one  another, 
dancing  round  and  round,  in  and  out,  crossing  and  recrossing,  changing  and 
exchanging  places.  The  man  flourishes  the  wand  over  his  own  head  and  over  the 
head  of  the  woman,  whom  he  touches  with  the  wand,  and  who  falls  down,  as  it'  dead. 
at  his  feet.  He  bemoans  his  dead  'carlin.'  dancing  and  gesticulating  round  her 
body.  He  then  lifts  up  her  left  hand,  and  looking  into  the  palm,  breathes  upon 
it,  and  touches  it  with  the  wand.  Immediately  the  limp  hand  becomes  alive  and 
moves  from  side  to  side  and  up  and  down.  The  man  rejoices,  and  dances  round 
the  figure  on  the  floor.     And  having  done  the  same  to  the  right  hand,  and  to  the 


SEASONS  209 

left  and  right  foot  in  succession,  they  also  become  alive  and  move.  But  although 
the  limbs  are  living,  the  body  is  still  inert.  The  man  kneels  over  the  woman  and 
breathes  into  her  mouth  and  touches  her  heart  with  the  wand.  The  woman  comes 
to  life  and  springs  up,  confronting  the  man.  Then  the  two  dance  vigorously  and 
joyously  as  in  the  first  part.  The  tune  varies  with  the  varying  phases  of  the  dance. 
It  is  played  by  a  piper  or  a  fiddler,  or  sung  as  a  '  port-a-bial,'  mouth  tune,  by  a 
looker-on,  or  by  the  performers  themselves.  The  air  is  quaint  and  irregular,  and 
the  words  are  curious  and  archaic. 

In  his  West  Highland  Tales,  Iain  F.  Campbell  of  Islay  mentions  that  he  saw 
'  cailleach  an  dudain  '  danced  in  the  house  of  Lord  Stanley  of  Alderley.  He  does 
not  say  by  whom  it  was  danced,  but  probably  it  was  by  the  gifted  narrator  himself. 
In  October  1871,  Mr.  Campbell  spent  some  time  with  the  writer  and  his  wife  in 
Uist.  When  driving  him  to  Lochmaddy,  at  the  conclusion  of  his  stay,  I  mentioned 
that  there  were  two  famous  dancers  of  '  cailleach  an  dudain  '  at  Clachan-a-ghluip. 
We  went  to  their  bothy,  but  they  were  away.  The  neighbours  told  us  that  they 
were  in  the  direction  of  Lochmaddy.  When  we  reached  there  we  went  in  search 
of  them,  but  were  unsuccessful.  Some  hours  afterwards,  as  I  was  coming  up  from 
the  shore  after  seeing  Mr.  Campbell  on  board  the  packet  for  Dunvegan,  I  saw  the 
two  women  racing  down  the  hill,  their  long  hair  and  short  dresses  flying  wildly  in 
the  wind.  They  had  heard  that  we  had  been  inquiring  for  them.  But  it  was  too 
late.  The  packet,  with  Mr.  Campbell  on  board,  was  already  hoisting  her  sails  and 
heaving  her  anchor. 

Another  dance  is  called  '  cath  nan  coileach,'  the  combat  of  the  cocks  ;  another, 
'  turraban  nan  tunnag/  waddling  of  the  ducks  ;  another,  '  ruidhleadh  nan  coileach 
dubha,'  reeling  of  the  black-cocks;  another,  'cath  nan  curaidh,'  contest  of  the 
warriors,  where  a  Celtic  Saul  slays  his  thousands,  and  a  Celtic  David  his  tens  of 
thousands.  Many  dances  now  lost  were  danced  at  the  St.  Michael  ball,  while 
those  that  still  remain  were  danced  with  much  more  artistic  complexity.  The 
sword-dance  was  performed  in  eight  sections  instead  of  in  four,  as  now.  The  reel 
of  Tulloch  was  danced  in  eight  figures  with  side  issues,  while  '  seann  triubhas' 
contained  much  more  acting  than  it  does  now.  Many  beautiful  and  curious  songs, 
now  lost,  were  sung  at  these  balls. 

The  young  people  who  have  individual  '  struans  '  give  and  receive  and  share  them 
the  night  through,  till  sleep  overcomes  all. 

Chiefs  and  chieftains,  tacksmen  and  tenants,  men  and  women,  old  and  young,  rich 
and  poor,  mingle  in  the  pilgrimage,  in  the  service,  in  the  circuiting,  in  the  games 
and  races,  in  the  dancing  and  the  merry-making.  The  granddame  of  eighty 
and  the  granddaughter  of  eight,  the  grandsire  of  ninety  and  the  grandson  of  nine, 
all  take  much  interest  in  the  festival  of  St.  Michael.  The  old  and  the  young 
who  do  not  go  to  the  ball  entertain  one  another  at  their  homes,  exchanging 
'  strùans '  and  carrots  and  homely  gifts  in  token  of  friendship  and  neighbourliness. 
The  pilgrimage,  the  service,  the  circuiting,  and  the  games  and  races  of  the  *  oda,'  once 
so  popular  in  the  Western  Isles,  are  now  become  obsolete.  The  last  circuiting  with 
service  was  performed  in  South  Uist  in  1820.  It  took  place  as  usual  round  Cladh 
2D 


210 


AIMSIRE 


Mhicheil,  the  burial-ground  of  Michael,  near  the  centre  of  the  island.  The  last  great 
'oda'  in  North  Uist  was  in  1866,  and  took  place  on  the  customary  spot,  'Traigh 
Mhoire/  the  strand  of  Mary,  on  the  west  side  of  the  island. 

'  Ach  dh'flialbh  sud  uile  mar  bhruadar,  But  all  that  has  gone  like  a  vision, 

.Mar  bhriseadh  builgean  air  uachdar  uan  tonn.'  Like  the  breaking  of  a  bubble  on  the  surface 

of  the  sea. 

The  Michael  lamb  is  sometimes  slain,  the  Michael  '  struan '  is  sometimes  baked, 
and  the  carrots  are  occasionally  gathered,  but  the  people  can  give  no  account  of 
their  significance.  Probably  the  lamb  and  the  '  strùan  '  represented  the  first-fruits  of 
the  flock  and  the  fields,  the  circuiting  and  the  sun-warding,  ancestor-worship  and 
sun-worship,  and  the  carrots  of  the  west  the  mandrakes  of  the  east,  '  given  in  the 
time  of  the  wheat-harvest.' 

The  wives  of  husbandmen  carried  '  striians '  to  the  castles  of  the  chiefs,  and  to 
the  houses  of  the  gentlemen  in  their  neighbourhood,  as  marks  of  good-will.  This 
was  one  of  the  many  links  in  the  social  chain  which  bound  chief  and  clansmen,  pro- 
prietor and  tenant  together.  In  the  past  the  chiefs  and  gentlemen  and  their  families 
joined  the  people  in  their  festivals,  games  and  dances,  secular  amusements  and 
religious  observances,  joys  and  sorrows,  to  the  great  good  of  all  and  to  the  stability  of 
society.  In  the  present,  as  a  ride,  the  proprietors  and  gentlemen  of  the  Highlands 
and  Islands  are  at  the  best  but  temporary  residents,  if  so  much,  and  generally  strangers 
in  blood  and  speech,  feeling  and  sympathy,  more  prone  to  criticise  than  to  help, 
to  scoff  than  to  sympathise.  As  a  result,  the  observances  of  the  people  have  fallen 
into  disuse,  to  the  loss  of  the  spiritual  life  of  the  country,  and  of  the  patriotic  life 
of  the  nation. 


HICHEAL  nam  buadh, 
Cuartam  fo  d'  dhion, 
A  Mhicheal  nan  steud  geal, 
'S  nan  leug  lanna  liomh, 
Fhir  bhuadhaich  an  dreagain, 
Bi  fein  ri  mo  chul, 
Fhir-chuartach  nan  speura, 
Fhh-feuchd  Rigb  nan  dul, 
A  Mhicheal  nam  buadh, 
M'  uaill  agus  m'  iuil, 
A  Mhicheal  nam  buadh, 
Suamhnas  mo  shul. 


SEASONS  211 

Throughout  the  Highlands  and  Islands  special  cakes  were  made  on  the  first  day 
of  the  quarter.  As  in  the  case  of  the  'striian,'  a  large  cake  was  made  for  the 
family  and  smaller  cakes  for  individual  members.  So  far  as  can  now  be  ascertained, 
these  cakes  were  round  in  form.  They  were  named  after  their  dedications.  That 
baked  for  the  first  day  of  spring  was  called  '  bonnach  Bride,'  bannock  of  Bride  ; 
that  for  the  first  day  of  summer,  'bonnach  Bealltain,'  Beltane  bannock  ;  that  for  the 
first  day  of  autumn,  '  bonnach  Lunastain,'  Lammas  bannock  ;  and  that  for  the  first 
day  of  winter,  'bonnach  Samhthain,'  Hallowtide  bannock.  The  names  of  the 
individual  cakes  were  rendered  into  diminutives  to  distinguish  them  from  the  family 
cake,  while  the  sex  of  the  person  for  whom  they  were  intended  was  indicated  by 
the  termination,  as  '  Bridean,'  masculine  diminutive,  '  Brideag/  feminine  diminutive, 
after  Bride;  'Bealltan,'  'Bealltag,'  after  Beltane;  'Luinean/  'Luineag,'  after  Lammas; 
and 'Samhnan,' '  Samhnag,'  after  Hallowmas.  The  people  repaired  to  the  fields, 
glens,  and  corries  to  eat  their  quarter  cakes.  When  eating  them,  they  threw  a  piece 
over  each  shoulder  alternately,  saying  :  '  Here  to  thee,  wolf,  spare  my  sheep  ;  there 
to  thee,  fox,  spare  my  lambs;  here  to  thee,  eagle,  spare  my  goats;  there  to  thee, 
raven,  spare  my  kids  ;  here  to  thee,  marten,  spare  my  fowls  ;  there  to  thee,  harrier, 
spare  my  chickens.' 

As  may  be  seen  from  some  of  the  poems,  the  duty  of  conveying  the  souls 
of  the  good  to  the  abode  of  bliss  is  assigned  to  Michael.  When  the  soul  has 
parted  from  the  body  and  is  being  weighed,  the  archangel  of  heaven  and  the 
archangel  of  hell  preside  at  the  beam,  the  former  watching  that  the  latter  does  not 
put  '  cruidhean  laimhe  na  spuir  coise  an  coir  na  meidhe/  claw  of  hand  nor  talon  of 
foot  near  the  beam.  Michael  and  all  the  archangels  and  angels  of  heaven  sing 
songs  of  joy  when  the  good  in  the  soul  outweighs  the  bad,  while  the  devil  howls 
as  he  retreats. 

Thou  Michael  the  victorious, 

I  make  my  circuit  under  thy  shield, 

Thou  Michael  of  the  white  steed, 

And  of  the  bright  brilliant  blades, 

Conqueror  of  the  dragon, 

Be  thou  at  my  back, 

Thou  ranger  of  the  heavens, 

Thou  bright  servant  of  God, 

O  Michael  the  victorious, 

My  pride  and  my  guide, 

O  Michael  the  victorious, 

The  glory  of  mine  eye. 


212  AIMSIRE 

Deanam  an  cuarta 
An  cluanas  mo  naomh, 
Air  machair,  air  cluan  domh, 
Air  fuar-bheanna  fraoch, 
Ged  shiubhlam  an  cuan 
'S  an  cruaidh  crumne-ce 
Cha  deifir  domh  gu  sior 
*S  mi  fo  dhidionn  do  sgeith, 

A  Mhicheal  nam  buadh, 

M'  ailleagan  ere, 

A  Mhicheal  nam  buadh, 

Buachaille  De. 

Tri  Naomh  na  Gloire 
Bhith  'n  comhnuidh  rium  reidh 
Ri  m'  eachraidh,  ri  m'  lochraidh, 
Ri  cioba  cloimh  an  treud. 
Am  barr  ta  fas  air  raona 
No  caonachadh  an  raoid, 
Air  machair  no  air  mointeach, 
An  toit,  an  torr,  no  an  cruach. 
Gach  ni  than  aird  no'n  iosal, 
Gach  insridh  agus  buar, 
'S  le  Trithinn  naomh  na  gloire, 
Agus  Micheal  corr  nam  buadh. 


SEASONS  213 

I  make  my  circuit 
In  the  fellowship  of  my  saint, 
On  the  machair,  on  the  meadow, 
On  the  cold  heathery  hill, 
Though  I  should  travel  ocean 
And  hard  globes  of  worlds, 
No  harm  can  e'er  befall  me 
Neath  the  shelter  of  thy  shield, 

O  Michael  the  victorious, 

Jewel  of  my  heart, 

O  Michael  the  victorious, 

God's  shepherd  thou  art. 

Be  the  sacred  Three  of  Glory 

Aye  at  peace  with  me, 

With  my  horses,  with  my  cattle, 

With  my  woolly  sheep  in  flocks. 

With  the  crops  growing  in  the  field 

Or  ripening  in  the  sheaf, 

On  the  machair,  on  the  moor, 

In  cole,  in  heap,  or  stack. 

Every  thing  on  high  or  low, 

Every  furnishing  and  flock, 

Belong  to  the  holy  Triune  of  glory, 

And  to  Michael  the  victorious. 


214  AIMS  I  RE 


AN  BEANNACHADH  STRUAIN  [78] 


A.CH  min  tlia  fo  m'  chleibh, 
Theid  am  measgadh  le  cheil, 
An  ainm  Mhic  De. 
Thug  fas  daibh. 


Bainn  us  uibheann  us  im, 
Sochair  mhath  ar  cuid  fliin, 
Cha  bhi  gainne  n'ar  tir, 
No  n'ar  fardraich. 

An  ainm  Mhicheil  mo  luaidh, 
Dh'  fhag  againn  a  bhuaidh, 
Le  beannachd  an  Uain, 
'S  a  Mhathar. 

Umhlaich  sinn  aig  do  stol, 
Biodli  do  chumraig  fein  oirnn, 
Cum  uainn  fuath,  fath,  foirn, 
Agus  gleidh  sinn. 

Coisrig  toradh  ar  tir, 
Bairig  sonas  us  sith, 
An  ainm  an  Athar,  an  Righ, 
'S  nan  tri  ostal  gradhach. 


SEASONS  211 


THE  BLESSING  OF  THE  'STRUAN' 

Each  meal  beneath  my  roof,  [wattle 

They  will  all  be  mixed  together, 
In  name  of  God  the  Son, 
Who  gave  them  growth. 

Milk,  and  eggs,  and  butter, 
The  good  produce  of  our  own  flock, 
There  shall  be  no  dearth  in  our  land, 
Nor  in  our  dwelling. 

In  name  of  Michael  of  my  love, 
Who  bequeathed  to  us  the  power, 
With  the  blessing  of  the  Lamb, 
And  of  His  Mother. 

Humble  us  at  thy  footstool, 
Be  thine  own  sanctuary  around  us, 
Ward  from  us  spectre,  sprite,  oppression, 
And  preserve  us. 

Consecrate  the  produce  of  our  land, 
Bestow  prosperity  and  peace, 
In  name  of  the  Father  the  King, 

And  of  the  three  beloved  apostles. 


216  AIMSIRE 

Bearnan  bride,  creamh  min, 
Lus-mor,  glasrach  us  slim, 
Na  tri  ghroigeanan-cinn, 
Us  lus  Mairi. 

Cailpeach  ghlas  air  a  buain, 
Seachd-mhiarach,  seachd  uair, 
Iubhar-beinne,  fraoch  ruadb, 
Agus  madar. 

Cuiream  uisge  orr  gu  leir, 

An  ainm  usga  Mbic  De, 

An  ainm  JMhuire  na  feil, 

Agus  Pbadruig. 

D'uair  shuidheas  sinn  sios, 
Gu  gabhail  ar  biadh, 
Cratbam  an  ainme  Dhia, 
Air  na  paisdean. 


SEASONS  217 

Dandelion,  smooth  garlic, 
Foxglove,  woad,  and  butterwort, 
The  three  carle-doddies. 
And  marigold. 

Gray  '  cailpeach  '  plucked, 
The  seven-pronged  seven  times, 
The  mountain  yew,  ruddy  heath, 
And  madder. 

I  will  put  water  on  them  all, 
In  precious  name  of  the  Son  of  God, 
In  name  of  Mary  the  generous, 
And  of  Patrick. 

When  we  shall  sit  down 
To  take  our  food, 
I  will  sprinkle  in  the  name  of  God 
On  the  children. 


2e 


218 


AIMSIRE 


DUAN  AN  DOMHNUICH 


[79] 


This  poem  was  obtained  from  Janet  Currie,  Staonabrig,  South  Uist,  a  descendant 
of  the  Macmhuirichs  (corrupted  into  Currie)  of  Staoligearry,  the  famous  poet- 
historians  to  the  Clanranalds.  She  was  a  tall,  strong,  dark- 
haired,  ruddy-complexioned  woman,  with  a  clear,  sonorous 


UAN  an  Domhnuich,  a  Dhe  ghil, 
Firinn  fo  neart  Chriosd  a  chorahnuidh. 

Di-domhnuich  rugadh  Muire, 
Mathair  Chriosd  an  or-fhuilt  bhuidhe, 
Di-domhnuich  rugadh  Criosda 
Mar  onair  dhaoine. 


Di-domhnuich,  an  seachdamh  latha, 
Dh-orduich  Dia  gu  fois  a  ghabhail, 
Gu  cumail  na  beath-maireannaich, 
Gun  feum  a  thoir  a  damh  no  duine, 
No  a  creubh  mar  dheonaich  Muire, 
Gun  sniamh  snath  sioda  no  strol, 
Gun  fuaigheal,  gun  ghreiseadh  ni's  mo, 
Gun  churachd,  gun  ehliathadh,  gun  bhuain, 
Gun  iomaradh,  gun  iomairt,  gun  iasgaireachd, 
Gun  dol  a  mach  dh'  an  t-sliabh  sheilg, 
Gun  snaitheadh  deilgne  Di-domhnuich, 
Gun  chartadh  taighe,  gun  bhualadh, 
Gun  atha,  gun  mhuileann  Di-domhnuich. 


SEASONS  219 


THE  POEM  OF  THE  LORD'S  DAY 

voice.  Her  language  was  remarkably  fluent  and  copious,  though  many  of  her  words 
and  phrases,  being  obsolete,  were  unintelligible  to  the  stranger.  I  took  down 
versions  of  the  poem  from  several  other  persons,  but  they  are  all  more  or  less  corrupt 
and  obscure.     Poems  similar  to  this  can  be  traced  back  to  the  eighth  century. 

The  poem  of  the  Lord's  Day,  O  bright  God, 
Truth  under  the  strength  of  Christ  always. 

On  the  Lord's  Day  Mary  was  born, 
Mother  of  Christ  of  golden  yellow  hair, 
On  the  Lord's  Day  Christ  was  born 
As  an  honour  to  men. 

The  Lord's  Day,  the  seventh  day, 

God  ordained  to  take  rest, 

To  keep  the  life  everlasting, 

Without  taking  use  of  ox  or  man, 

Or  of  creature  as  Mary  desired, 

Without  spinning  thread  of  silk  or  of  satin, 

Without  sewing,  without  embroidery  either, 

Without  sowing,  without  harrowing,  without  reaping, 

Without  rowing,  without  games,  without  fishing, 

Without  going  out  to  the  hunting  hill, 

Without  trimming  arrows  on  the  Lord's  Day, 

Without  cleaning  byre,  without  threshing  corn, 

Without  kiln,  without  mill  on  the  Lord's  Day. 


AIMSIRE 

Ge  be  chumadh  an  Domhnuch, 
Bu  chomhnard  da-san  's  bu  bhuan, 
Bho  dhol  fotha  greine  Di-Sathuirn 
Gn  eirigh  greine  Di-luain. 

Gheobhadb  e  feicb  ga  cbionn, 
Toradh  an  deigh  nan  crann, 
Iasg  air  abhuinn  fior-ghlan  sala, 
Sar  iasg  an  ionnar  gach  abhuinn. 

Uisg  an  Domhnuich  blath  mar  nihil, 
Ge  be  dh'  oladh  e  mar  dhibh 
Gheobhadh  e  solas  ga  chion 
Bho  gach  dolas  a  bhiodh  na  char. 

Gul  an  Domhnuich  gu  ra-luath, 
Bean  ga  dheanadh  an  an-uair  ; 
Guileadh  i  gu  moch  Di-luain, 
Ach  na  guileadh  i  uair  's  an  Domhnuch. 

Fiodh  an  Domhnuich  gu  ra-luadh, 

Anns  an  linnge  mar  is  truagh, 

Ge  d'  thuiteadh  a  cheann  na  ghual, 

Bhiodh  e  gu  Di-luain  na  chadal. 

Mu  thrath-nona  Di-luain, 

Eiridh  am  fiodh  gu  ra-luath, 

'S  air  an  dile  mhor  a  muigh 

Greas  air  sgeula  mo  chuimire, 

Gun  chnuasachd  uan,  meile,  meinne  no  minsich 

Nach  buineadh  dh'  an  High  aims  a  bhlagh. 

Is  aim  a  nist  bu  choir  a  losgadh, 

Gun  eisdeachd  ri  gleadhraich  nan  gall, 

No  ri  dall  sgeileireachd  choitchinn. 


SEASONS  22l 

Whosoever  would  keep  the  Lord's  Day, 
Even  would  it  be  to  him  and  lasting, 
From  setting  of  sun  on  Saturday 
Till  rising  of  sun  on  Monday. 

He  would  obtain  recompense  therefrom, 
Produce  after  the  ploughs, 
Fish  on  the  pure  salt-water  stream, 
Fish  excelling  in  every  river  confluence. 

The  water  of  the  Lord's  Day  mild  as  honey, 
Whoso  would  partake  of  it  as  drink 
Would  obtain  health  in  consequence 
From  every  disease  afflicting  him. 

The  weeping  of  the  Lord's  Day  is  out  of  place, 
A  woman  doing  it  is  untimely  ; 
Let  her  weep  betimes  on  Monday, 
But  not  weep  once  on  the  Lord's  Day. 

The  wood  of  the  Lord's  Day  is  too  soon. 

In  the  pool  it  is  pitiful, 

Though  its  head  should  fall  in  char, 

It  would  till  Monday  be  dormant. 

About  noon  on  the  Monday, 

The  wood  will  arise  very  quickly, 

And  by  the  great  flood  without 

Hasten  the  story  of  my  trouble. 

Without  any  searching  for  lamb,  sheep,  kid  or  goat 

That  would  not  belong  to  the  King  in  the  cause. 

It  is  now  it  ought  to  be  burnt, 

Without  listening  to  the  clamour  of  the  stranger, 

Nor  to  the  blind  babbling  of  the  public. 


222  AIMSIRE 

Gart  a  ghleidheadh  air  cnoc  ard, 
Leigh  a  thoir  gu  galar  garga, 
Bo  chur  gu  tarbh  treun  na  tana, 
Falbh  le  beothach  gu  cuthaidh, 
Fada  no  fagasg  anns  a  cheum, 
Feumaidh  gach  creatair  umhail. 
Eathar  a  leigeil  fo  breid-shiuil  bho  thir, 
Bho  thir  gu  duthaich  a  h-aineoil. 

Ge  be  mheoraicheadh  mo  dhuan, 
'S  a  ghabhadh  e  gach  oidhche  Luan, 
Bhiodh  rath  Mhieheil  air  a  cheann, 
'S  a  chaoidh  cha  bu  teann  da  Irionn. 

DoiGHEAN  ElLE — 

Abhuinn  sleibh  fior  bhlasda, 
A  sior  iadhladh  gu  Iordan, 
Is  ra  mhath  chum  i  a  cain, 

Di-domhnuich  ge  Ian  a  tuil. 

Cha  ruith  braon  ge  glan  a  h-uisge, 
An  inne  na  Mara  Ruaidh. 

Fiodh  an  Domhnuich  nis,  mo  nuar  ! 
An  inne  na  Mara  Ruaidh 
Ged  thuiteadh  an  ruadh-cheann  deth 
Bhiodh  e  gu  Di-luain  na  chadal. 

Na  fagairt  mi  ni  air  mo  dlieigh, 
Greis  thoir  air  sgeula  mo  cliumraidh. 


SEASONS  223 

To  keep  corn  on  a  high  hillock, 

To  bring  physician  to  a  violent  disease, 

To  send  a  cow  to  the  potent  bull  of  the  herd, 

To  go  with  a  beast  to  a  cattle-fold, 

Far  or  near  be  the  distance, 

Every  creature  needs  attention. 

To  allow  a  boat  under  her  sail  from  land, 

From  land  to  the  country  of  her  unacquaintance. 

Whoso  would  meditate  my  lay, 

And  say  it  every  Monday  eve, 

The  luck  of  Michael  would  be  on  his  head, 

And  never  would  he  see  perdition. 

Alternative  Versions — 
Hill  river  is  very  palatable, 
Ever  meandering  to  Jordan, 
Right  well  it  retained  its  tribute 

On  the  Lord's  Day  though  great  its  flood. 

No  drop,  though  pure  be  its  water, 
Shall  run  in  the  channel  of  the  Red  Sea. 

The  wood  of  the  Lord's  Day  now,  alas ! 
In  the  channel  of  the  Red  Sea, 
Though  the  red  head  should  fall  off 
It  would  be  till  Monday  asleep. 

Let  me  not  leave  aught  behind, 
To  talk  a  while  of  the  redemption. 


224 


AIMSIRE 


DUAN  AN  DOMHNAICH 

N  Domhnach  naomha  do  Dhe 

Tabhair  do  chre  dh'  an  chinne-daon, 
Do  t'  athair  us  do  d'  mhathair  chaomh, 
Thar  gach  aon  's  gach  ni  's  an  t-saoghal. 

Na  dean  sainn  air  mhor  no  bheag, 
Na  dean  tair  air  tais  no  truaigh, 
Fiamh  an  uilc  a  d'  choir  na  leig, 
Na  tabhair 's  na  toill  masladh  uair. 

Na  deich  fana  thug  Dia  duit, 
Tuig  gun  dail  iad  agus  dearbh, 
Creid  direach  an  Righ  nan  dul, 
Cuir  air  chul  uidh  thoir  a  dhealbh. 


[80] 


Bi  dileas  da  d'  thighearna-cinn, 

Bi  dileas  da  d'  righ  's  gach  eang, 

Bi  dileas  duit  fein  a  ris, 

Dileas  da  d'  Ard  Righ  thar  gach  dreang. 

Na  tabhair  toi'eum  do  neach  air  bith, 
An  earail  toi'eum  a  thoir  ort  fein, 
'S  ged  shiuhhladh  tu  cuan  us  cith, 
Lean  cas-cheum  Aon-unga  Dhe. 


SEASONS  225 


HYMN  OP  THE  SUNDAY 

On  the  holy  Sunday  of  thy  God 
Give  thou  thine  heart  to  all  mankind, 
To  thy  father  and  thy  mother  loving, 
Beyond  any  person  or  thing  in  the  world. 

Do  not  covet  large  or  small, 
Do  not  despise  weakling  or  poor, 
Semblance  of  evil  allow  not  near  thee, 
Never  give  nor  earn  thou  shame. 

The  ten  commands  God  gave  thee, 
Understand  them  early  and  prove, 
Believe  direct  in  the  King  of  the  elements, 
Put  behind  thee  ikon-worship. 

Be  faithful  to  thine  over-lord, 

Be  true  to  thy  king  in  every  need, 

Be  true  to  thine  own  self  besides, 

True  to  thy  High-King  above  all  obstacles. 

Do  not  thou  malign  any  man, 
Lest  thou  thyself  maligned  shouldst  be, 
And  shouldst  thou  travel  earth  and  ocean, 
Follow  the  very  step  of  God's  Anointed. 


2  F 


226 


AIMSIRE 


DUAN  NA  DILINN 


■LUAIN  thig  an  doireann  trom, 
A  shileas  am  bith  eutrom, 
Bithidh  sinn  umhail  gach  greis, 
Gach  uile  na  dh'  eisdeas. 

Di-mairt  thig  an  t-sian  eile, 
Cradh  chridheach,  cruaidh  pheinneach, 
A  shileas  na  gruaidheana  glana, 
Frasa  fala  fiona. 


Di-ciadain  a  sheideas  gaoth, 
Sguaba  lom  air  shrath  us  raon, 
Dortadh  oiteag  barra  theann, 

Beithir  bheur  's  reubadh  bheann. 

Di-ardaoin  a  shileas  an  cith, 
Chuireas  daoine  n'an  dalla  ruith, 
Na 's  luaithe  na'n  duil  air  an  f  hiodh, 

Mar  bharr  mhic-Muir  air  bhalla-chrith. 


[81] 


Di-haoine  thig  an  coinneal  dubh, 
Is  eitiche  thainig  fo'n  t-saoghal, 
Fagar  an  sluagh  braon  am  beachd, 
Fiar  agus  iasg  fo'n  aon  leachd. 


SEASONS  227 


POEM  OF  THE  FLOOD 

On  Monday  will  come  the  great  storm 
Which  the  firmament  will  pour, 
We  shall  be  obedient  the  while, 
All  who  will  hearken. 

On  Tuesday  will  come  the  other  element, 
Heart  paining,  hard  piercing, 
Wringing  from  pure  pale  cheeks 
Blood,  like  showers  of  wine. 

On  Wednesday  will  blow  the  wind, 
Sweeping  bare  strath  and  plain, 
Showering  gusts  of  galling  grief, 

Thunder  bursts  and  rending  hills. 

On  Thursday  will  pour  the  element 
Driving  people  into  blind  flight, 
Faster  than  the  foliage  on  the  trees, 

Like  the  leaves  of  Mary's  plant  in  terror  tremblin; 

On  Friday  will  come  the  dool  cloud  of  darkness, 
The  direst  dread  that  ever  came  over  the  world, 
Leaving  multitudes  bereft  of  reason, 

Grass  and  fish  beneath  the  same  flagstone. 


•228  AIMS  I  RE 


Di-sathuirne  thig  am  nmir  mor, 
Ag  iomairt  air  alt  aibhne, 
Bithidh  gach  uile  mar  a  shnodh, 

Ag  altachadh  gu  sliabh  slighinn. 

Di-domhnaich  a  dh'  eireas  mo  Righ, 
Lan  feirge  agus  iminidh, 
Ag  eisdeachd  ri  searbh  gbloir  gach  fir, 
Crois  dhearg  air  gach  guala  dheis. 


SEASONS  229 

On  Saturday  will  come  the  great  sea, 
Rushing  like  a  mighty  river, 
All  will  be  at  their  best, 

Hastening  to  a  hill  of  safety. 

On  Sunday  will  arise  my  King, 
Full  of  ire  and  tribulation, 
Listening  to  the  bitter  maudlin  of  each  man, 
A  red  cross  on  each  right  shoulder. 


Ill 


OIBRE 
LABOUR 


232 


OIBRE 


BEANNACHADH  BEOTHACHAIDH 


[82] 


The  kindling  of  the  fire  is  a  work  full  of  interest  to  the  housewife.  When  'lifting' 
the  fire  in  the  morning  the  woman  prays,  in  an  undertone,  that  the  fire  may  be 
blessed  to  her  and   to  her  household,  and    to   the   glory  of 

OGAIDH  mi  mo  theine  an  diugh, 
An  lathair  ainghlean  naomha  neimh, 
An  lathair  Airil  is  ailde  cruth, 
An  lathair  Uiril  nan  uile  sgeimh. 
Gun  ghnu,  gun  tnu,  gun  fharmad. 
Gun  ghiomh,  gun  gheimh  roimh  neach  fo'n  ghrein, 
Ach  Naomh  Mhac  De  da  m'  thearmad. 
Gun  ghnu,  gun  tnu,  gun  fharmad, 
Gun  ghiomh,  gun  gheimh,  roimh  neach  fo'n 

ghrein, 
Ach  Naomh  Mhac  De  da  m'  thearmad. 


Dhe  fadaidh  fein  na  m1  chridhe  steach, 
Aingheal  ghraidh  do  m'  choimhearsnach, 
Do  m'  namh,  do  m'  dhamh,  do  m'  chairde, 
Do  'n  t-saoidh,  do  'n  daoidh,  do  'n  traille. 
A  Mhic  na  Moire  min-ghile, 
Bho'n  ni  is  isde  crannachaire, 
Gu  ruig  an  t-Ainm  is  airde. 

A  Mhic  na  Moire  min-ghile, 
Bho  'n  ni  is  isde  crannachaire, 
Gu  ruig  an  t-Ainm  is  airde. 


LABOUR  233 


BLESSING  OF  THE  KINDLING 

God  who  gave  it.  The  people  look  upon  fire  as  a  miracle  of  Divine  power  pro- 
vided for  their  good — to  warm  their  bodies  when  they  are  cold,  to  cook  their  food 
when  they  are  hungry,  and  to  remind  them  that  they  too,  like  the  fire,  need  constant 
renewal  mentally  and  physically. 

I  will  kindle  my  tire  this  morning 

In  presence  of  the  holy  angels  of  heaven, 

In  presence  of  Ariel  of  the  loveliest  form, 

In  presence  of  Uriel  of  the  myriad  charms, 

Without  malice,  without  jealousy,  without  envy, 

Without  fear,  without  terror  of  any  one  under  the  sun, 

But  the  Holy  Son  of  God  to  shield  me. 

Without  malice,  without  jealousy,  without  envy, 
Without   fear,    without   terror   of  any   one   under   the 

sun, 
But  the  Holy  Son  of  God  to  shield  me. 

God,  kindle  Thou  in  my  heart  within 

A  flame  of  love  to  my  neighbour, 

To  my  foe,  to  my  friend,  to  my  kindred  all, 

To  the  brave,  to  the  knave,  to  the  thrall, 

O  Son  of  the  loveliest  Mary, 

From  the  lowliest  thing  that  liveth, 

To  the  Name  that  is  highest  of  all. 

O  Son  of  the  loveliest  Mary, 

From  the  lowliest  thing  that  liveth, 

To  the  Name  that  is  highest  of  all. 


2g 


234 


OIBRE 


TOGAIL  AN  TEINE 


[83] 


OGA  mis  an  tulla 
Mar  a  thogadh  Muire. 
Caim  Bhride  's  Mhuire 
Air  an  tulla  's  air  an  lar, 
'S  air  an  fhardraich  nile. 

Co  iad  ri  luim  an  lair  ? 
Eoin,  Peadail  agus  Pail. 
Co  iad  ri  bruaich  mo  leap  ? 
Bride  bhuidheach  's  a  Dalt. 
Co  iad  ri  fath  mo  shuain  ? 
Muire  ghraidh-gheal  's  a  h-Uan. 
Co  siud  a  tha  na  m'  theann  ? 
Righ  na  grein  e  fein  a  th'  ann, 
Co  siud  ri  cul  mo  chinn  ? 
Mac  nan  did  gun  tus,  gun  linn. 


LABOUR  235 


KINDLING  THE  FIRE 

I  will  raise  the  heartli-fire 

As  Mary  would. 

The  encirclement  of  Bride  and  of  Mary 

On  the  fire,  and  on  the  floor, 

And  on  the  household  all. 

Who  are  they  on  the  bare  floor  ? 

John  and  Peter  and  Paul. 

Who  are  they  by  my  bed  ? 

The  lovely  Bride  and  her  Fosterling. 

Who  are  those  watching  over  my  sleep  ? 

The  fair  loving  Mary  and  her  Lamb. 

Who  is  that  anear  me  ? 

The  King  of  the  sun,  He  himself  it  is. 

Who  is  that  at  the  back  of  my  head  ? 

The  Son  of  Life  without  beginning,  without  time. 


OIBRE 


SMALADH  AN  TEINE 


[84] 


Peat  is  the  fuel  of  the  Highlands  and  Islands.  Where  wood  is  not  obtainable  the 
fire  is  kept  in  during  the  night.  The  process  by  which  this  is  accomplished  is 
called  in  Gaelic  smaladh  ;  in  Scottish,  smooring ;  and  in  English,  smothering,  or 
more  correctly,  subduing.  The  ceremony  of  smooring  the  fire  is  artistic  and 
symbolic,  and  is  performed  with  loving  care.  The  embers  are  evenly  spread  on  the 
hearth — which  is  generally  in  the  middle  of  the  floor — and  formed  into  a  circle.  This 
circle  is  then  divided  into  three  equal  sections,  a  small  boss  being  left  in  the  middle. 
A  peat  is  laid  between  each  section,  each  peat  touching 
the  boss,  which  forms  a  common  centre.  The  first  peat 
is  laid  down  in  name  of  the  God  of  Life,  the  second  in 
name  of  the  God  of  Peace,  the  third  in  name  of  the  God 
of  Grace.     The  circle  is  then  covered  over  with  ashes 

N  Tri  numh 

A  chumhnadh, 

A  chomhnadh, 

A  chomraig 

An  tula, 

An  taighe, 

An  taghlaich, 

An  oidhche, 

An  nochd, 

O  !  an  oidhche. 

An  nochd, 

Agus  gach  oidhche, 

Gach  aon  oidhche. 

Amen. 


LABOUR  237 


SMOOKING  THE  FIRE 

sufficient  to  subdue  but  not  to  extinguish  the  fire,  in  name  of  the  Three  of  Light. 
The  heap  slightly  raised  in  the  centre  is  called  '  Tulla  nan  Tri/  the  Hearth  of  the  Three. 
When  the  smooring  operation  is  complete  the  woman  closes  her  eyes,  stretches  her 
hand,  and  softly  intones  one  of  the  many  formulae  current  for  these  occasions. 

Another  way  of  keeping  embers  for  morning  use  is  to  place  them  in  a  pit  at 
night.  The  pit  consists  of  a  hole  in  the  clay  floor,  generally  under  the  dresser. 
The  pit  may  be  from  half  a  foot  to  a  foot  in  depth  and  diameter,  with  a  flag  fixed 
in  the  floor  over  the  top.  In  the  centre  of  this  flag  there  is  a  hole  by  which  the 
embers  are  put  in  and  taken  out.  Another  flag  covers  the  hole  to  extinguish  the 
fire  at  night,  and  to  guard  against  accidents  during  the  day.  This  extinguishing 
fire-pit  is  called  '  slochd  guail,'  coke  or  coal-pit.  This  coke  or  charcoal  is  serviceable 
in  kindling  the  fire. 

The  sacred  Three 
To  save, 
To  shield, 
To  surround 
The  hearth, 
The  house, 
The  household, 
This  eve, 
This  night, 
Oh !  this  eve. 
This  night, 
And  every  night, 
Each  single  night. 

Amen. 


OIBRE 


SMALADH  AN  TEINE  [85] 

AIR1DH  mi  an  tula, 
IMar  a  ehaireadh  Muire, 
Cairn  Bhride  's  Mhuire, 
Car  an  tula  's  car  an  lair, 
'S  car  an  fhardraich  uile. 

Co  iad  air  lian  a  muigh  ? 
Micheal  grian-gheal  mo  luin. 
Co  iad  air  meadhon  lair  ? 
Eoin,  Peadail,  agus  Pail. 
Co  iad  ri  bial  mo  stoc  ? 
Moire  ghrian-gheal  's  a  Mac. 

Bial  Dia  dh'  orduich, 
Aingheal  Dia  bhoinich, 
Aingheal  geal  an  car  an  tealla, 
Go'n  tig  la  geal  gu  beola. 
Aingheal  geal  an  car  an  tealla, 
Go'n  tig  la  geal  gu  beola. 


LABOUR 


SMOORING  THE  FIRE 

I  will  build  the  hearth, 

As  Mary  would  build  it. 

The  encompassment  of  Bride  and  of  Mary, 

Guarding  the  hearth,  guarding  the  floor, 

Guarding  the  household  all. 

Who  are  they  on  the  lawn  without  ? 
Michael  the  sun-radiant  of  my  trust. 
Who  are  they  on  the  middle  of  the  floor  ? 
John  and  Peter  and  Paul. 
Who  are  they  by  the  front  of  my  bed  ? 
Sun-bright  Mary  and  her  Son. 

The  mouth  of  God  ordained, 

The  angel  of  God  proclaimed, 

An  angel  white  in  charge  of  the  hearth 

Till  white  day  shall  come  to  the  embers. 

An  angel  white  in  charge  of  the  hearth 

Till  white  day  shall  come  to  the  embers. 


240 


OIBRE 


BEANNACHD  SMALAIDH 

HA  mi  smaladh  an  teine, 
Mar  a  smaladh  Mac  Moire, 
Gu  mu  slan  dh'  an  taigh  's  dh'  an  teine, 
Gu  mu  slan  dh'  an  chuideachd  uile. 

Co  siud  shios  air  an  lar  ? 

Eoin  agus  Peadail  agus  Pal. 

Co  air  am  bheil  an  fhaire  noehd  ? 

Air  Moire  mhin-gheal  's  air  a  Mac. 


[86] 


Beul  De  a  thubhradh, 
Aingheal  De  a  labhradh, 
Aingheal  an  dorus  an  taighe, 
D'ar  comhnadh  's  d'ar  gleidheadh 
Gu  n  tig  la  geal  am  maireach. 


O  !  ainghlean  Aon  Naomha  Dhe 
Da  mo  chaimhleachadh  fein  a  nochd, 
O  !  ainghlean  Aon  Unga  Dhe, 
Da  mo  chaim  bho  bheud  's  bho  lochd, 
Da  mo  chaim  bho  bheud  a  nochd. 


LABOUR  241 


BLESSING  OF  THE  SMOORING 

I  am  smooring  the  fire 
As  the  Son  of  Mary  would  smoor, 
Blest  be  the  house,  blest  be  the  fire, 
Blest  be  the  people  all. 

Who  are  those  down  on  the  floor  ? 

John  and  Peter  and  Paul. 

On  whom  is  the  vigil  to-night  ? 

On  the  fair  gentle  Mary  and  on  her  Son. 

The  mouth  of  God  said, 

The  angel  of  God  spake, 

An  angel  in  the  door  of  the  house, 

To  guard  and  to  keep  us  all 

Till  comes  daylight  to-morrow. 

Oh  !  may  the  angels  of  the  Holy  One  of  God 
Environ  me  all  this  night, 

Oh !  may  the  angels  of  the  Anointed  One  of  God 
Encompass  me  from  harm  and  from  evil, 

Oh  !  encompass  me  from  harm  this  night. 


2h 


242 


OIBRE 


BEANNACHADH  SMALAIDH         [87] 

MALAIDH  mis  an  tula 
Mar  a  smaladh  Muire, 
Comraig  Bhride  's  Mhuire, 
Air  an  tula  's  air  an  lar, 

'S  air  an  fhardraich  uile. 

Co  siud  air  liana  mach  ? 
Muire  ghrian-gheal  's  a  Mac, 
Bial  Dia  dh'  iarradh,  aingheal  Dia  labhradh  ; 
Ainghle  geallaidh  faire  an  teallaidh, 
Gu'n  tig  latha  geal  gu  beallaidh. 


LABOUR  243 


SMOORING  BLESSING 

I  will  smoor  the  hearth 
As  Mary  would  smoor, 
The  encompassment  of  Bride  and  of  Mary, 
On  the  fire  and  on  the  floor, 
And  on  the  household  all. 

Who  is  on  the  lawn  without  1 
Fairest  Mary  and  her  Son, 

The  mouth  of  God  ordained,  the  angel  of  God  spoke  : 
Angels  of  promise  watching  the  hearth, 
Till  white  day  comes  to  the  fire. 


244 


OIBRE 


AN  COISRIGEADH  SIOIL 


[88] 


The  preparation  of  the  seed-corn  is  of  great  importance  to  the  people,  who  bestow 
much  care  on  this  work.  Many  ceremonies  and  proverbs  are  applied  to  seedtime 
and  harvest. 

The  corn  is  prepared  at  certain  seasons  of  the  year,  which  are  seldom  deviated 
from.     The  rye  is  threshed  to  allow  '  gaoth  bhog  nan  Duldachd,'   the  soft  wind  of 
November  and  December,  to  winnow  the  seed ;  the  oats  to  allow  '  gaoth  fhuar  nam 
Faoillcach,'  the  cold  winds  of  January  and  February, 
to  winnow  the  seed  ;  and  the  here  to  allow  '  gaoth 
gheur  nam   Mart,'  the  sharp  winds  of  March  and 

HEID  mi  mach  a  chur  an  t-sioil. 
An  ainm  an  Ti  a  thug  da  fas, 
Cuirim  m'  aghaidh  anns  a  ghaoith, 
Us  tilgim  baslach  caon  an  aird. 
Ma  thuiteas  silc  air  lie  luim, 
Cha  bin  fuinn  aige  gu  fas ; 
Mheud  's  a  thuiteas  anns  an  uir, 
Bheir  an  druclid  dha  a  bhi  Ian. 

Di-aoine  la  nam  buadh, 
Thig  dealt  a  nuas  a  chur  failt 
Air  gach  por  a  bha  n'an  suain, 
liho  na  thainig  fuachd  gun  bhaigh, 
Riamhaichidh  gaeh  por  's  an  uir, 
Mar  a  mhiannaich  Righ  nan  dul, 
Thig  an  fochann  leis  an  druchd, 
Gheobh  e  beatha  bho  'n  ghaoith  chiuin. 


Thig  mi  mu  n  cuairt  le  m'  cheum, 
Theid  mi  deiseil  leis  a  ghrein, 
An  ainm  Airil  's  nan  aingeal  naodh, 
An  ainm  Ghabril  's  nan  ostal  caomh. 


LABOUR  245 


THE  CONSECRATION  OF  THE  SEED 

April,  to  winnow  the  seed.  All  these  preparations  are  made  to  assist  Nature  in 
the  coming  Spring.  Three  days  before  being  sown  the  seed  is  sprinkled  with 
clear  cold  water,  in  the  name  of  Father,  and  of  Son,  and  of  Spirit,  the  person 
sprinkling  the  seed  walking  sunwise  the  while. 

The  ritual  is  picturesque,  and  is  performed  with  great  care  and  solemnity,  and, 
like  many  of  these  ceremonies,  is  a  combination  of  Paganism  and  Christianity. 

The  moistening  of  the  seed  has  the  effect  of  hastening  its  growth  when  committed 
to  the  ground,  which  is  generally  begun  on  a  Friday,  that  day  being  auspicious  for 
all  operations  not  necessitating  the  use  of  iron. 

I  will  go  out  to  sow  the  seed, 
In  name  of  Him  who  gave  it  growth  ; 
I  will  place  my  front  in  the  wind, 
And  throw  a  gracious  handful  on  high. 
Should  a  grain  fall  on  a  bare  rock, 
It  shall  have  no  soil  in  which  to  grow  ; 
As  much  as  falls  into  the  earth, 
The  dew  will  make  to  be  full. 

Friday,  day  auspicious, 

The  dew  will  come  down  to  welcome 

Every  seed  that  lay  in  sleep 

Since  the  coming  of  cold  without  mercy, 

Every  seed  will  take  root  in  the  earth, 

As  the  King  of  the  elements  desired, 

The  braird  will  come  forth  with  the  dew, 

It  will  inhale  life  from  the  soft  wind. 

I  will  come  round  with  my  step, 

I  will  go  rightways  with  the  sun, 

In  name  of  Ariel  and  the  angels  nine, 

In  name  of  Gabriel  and  the  Apostles  kind. 


OIBRE 

Athair  us  Mac  us  Spiorad  Naomh, 
Bhi  toir  fas  us  toradh  maoth 
Do  gach  cail  a  ta  na  m'  raon, 
Go  n  tar  an  lath  a  caon. 

La  Fheill-Micheil,  la  nam  buadh, 
Cuiridh  mi  mo  chorran  cuart 
Bun  an  arbhair  mar  bu  dual, 
Togam  an  ceud  bheum  gu  luath, 
Cuirim  e  tri  char  mu  'n  cuart 
Mo  cheann,  's  mo  rann  ga  luadh, 
Mo  chulaibh  ris  an  airde  tuath, 
'S  mo  ghnuis  ri  grein  ghil  nam  buadh. 

Tilgim  am  beum  fada  bhuam, 

Duinim  mo  dha  shuil  da  uair, 

Ma  thuiteas  e  na  aon  dual 

Bithidh  mo  chruachan  biocliar  buan,  [mhulain 

Cha  tig  Cailleach  ri  an-uair 

Dh'  iarraidh  bonnach  boise  bhuainn, 

Duair  thig  gaillionn  garbh  na  gruaim 

Cha  bhi  gainne  oirnn  no  cruas. 


LABOUR  247 

Father,  Son,  and  Spirit  Holy, 
Be  giving  growth  and  kindly  substance 
To  every  thing  that  is  in  my  ground, 
Till  the  day  of  gladness  shall  come. 

The  Feast  Day  of  Michael,  day  beneficent, 

I  will  put  my  sickle  round  about 

The  root  of  my  corn  as  was  wont ; 

I  will  lift  the  first  cut  quickly, 

I  will  put  it  three  turns  round 

My  head,  saying  my  rune  the  while, 

My  back  to  the  airt  of  the  north, 

My  face  to  the  fair  sun  of  power. 

I  shall  throw  the  handful  far  from  me, 

I  shall  close  my  two  eyes  twice, 

Should  it  fall  in  one  bunch 

My  stacks  will  be  productive  and  lasting, 

No  Carlin  will  come  with  bad  times 

To  ask  a  palm  bannock  from  us, 

What  time  rough  storms  come  with  frowns 

Nor  stint  nor  hardship  shall  be  on  us. 


248 


OIBRE 


BEANNACHADH  BUANA 


[89] 


The  day  the  people  began  to  reap  the  com  was  a  day  of  commotion  and  cere- 
monial in  the  townland.  The  whole  family  repaired  to  the  field  dressed  in  their  best 
attire,  to  hail  the  God  of  the  harvest. 

Laying  his  bonnet  on  the  ground,  the  father  of  the  family  took  up  his  sickle, 
and,  facing  the  sun,  he  cut  a  handful  of  corn.  Putting  the  handful  of  corn 
three  times  sunwise  round  his  head,  the  man  raised  the  '  Iollach  Buana/ 
reaping  salutation.  The  whole  family  took  up  the  strain 
and   praised    the   God  of    the    harvest,   who   gave    them 


HE  beannaich  fein  mo  bhuain, 
Gach  imir,  cluan,  agus  raon, 
Gach  corran  cama,  cuimir,  cruaidh, 
Gach  dias  us  dual  a  theid  's  an  raoid, 

Gach  dias  us  dual  a  theid  's  an  raoid. 

Beannaich  gach  murn  agus  mac, 
Gach  mnui  agus  miuchainn  maoth, 

Tiuir  iad  lb  sgiath  do  neairt, 

Us  tearmaid  ami  an  teach  nan  naomh, 
Tearmaid  ann  an  teach  nan  naomh. 


Cuimrich  gach  mins,  ciob,  us  uan, 
Gach  ni,  agus  mearc,  us  maon, 
Cuartaich  fein  an  treuid  's  am  buar, 
Us  cuallaich  a  chon  buailidh  chaon, 
Cuallaich  a  clion  buailidh  chaon. 


Air  sgath  Mhicheil  nihil  nam  feachd, 
Mhoire  chneas-gliil  leac  nam  buadli, 
Bhride  mhin-ghil  ciobh  nan  cleachd, 
Chaluim-chille  nam  feart  's  nan  tuam, 

Chaluim-chille  nam  feart 's  nan  tuam. 


LABOUR 


REAPING  BLESSING 

corn  and  bread,  food  and  flocks,  woo]  and  clothing,  health  and  strength,  and  peace 
and  plenty. 

When  the  reaping  was  finished  the  people  had  a  trial  called  'cur  nan  corran,' 
casting  the  sickles,  and  '  deuchain  chorran,'  trial  of  hooks.  This  consisted,  among 
other  things,  of  throwing  the  sickles  high  up  in  the  air,  and  observing  how  they 
came  down,  how  each  struck  the  earth,  and  how  it  lay  on  the  ground.  From  these 
observations  the  people  augured  who  was  to  remain  single  and  who  was  to  be  married 
who  was  to  be  sick  and  who  was  to  die,  before  the  next  reaping  came  round. 

God,  bless  Thou  Thyself  my  reaping, 
Each  ridge,  and  plain,  and  field, 
Each  sickle  curved,  shapely,  hard, 
Each  ear  and  handful  in  the  sheaf, 

Each  ear  and  handful  in  the  sheaf. 

Bless  each  maiden  and  youth, 
Each  woman  and  tender  youngling, 
Safeguard  them  beneath  Thy  shield  of  strength, 
And  gird  them  in  the  house  of  the  saints, 
Gird  them  in  the  house  of  the  saints. 

Encompass  each  goat,  sheep  and  lamb, 
Each  cow  and  horse,  and  store, 
Surround  Thou  the  flocks  and  herds, 
And  tend  them  to  a  kindly  fold, 
Tend  them  to  a  kindly  fold. 

For  the  sake  of  Michael  head  of  hosts, 
Of  Mary  fair-skinned  branch  of  grace, 
Of  Bride  smooth-white  of  ringleted  locks, 
Of  Columba  of  thegraves  and  tombs, 
Columba  of  the  graves  and  tombs. 
2  i 


250 


OIBRE 


BEANNACHADH  BUANA 


MAIBT  feille  ri  eirigh  greine, 
Us  cul  na  deise  's  an  aird  an  ear, 
Theid  mi  mach  le  m'  chorran  fo  m'  sgeitli 
Us  buainidh  mi  am  beum  an  ceud  char. 

Leigidh  mi  mo  chorran  sios, 
'S  an  dias  biachar  fo  mo  ghlac, 
Togam  suas  mo  shuil  an  aird, 
Tionndam  air  mo  shail  gu  grad, 

Deiseil  mar  thriallas  a  ghrian, 
Bho  'n  airde  'n  ear  gu  ruig  an  iar, 
Bho  'n  airde  tuath  le  gluasadh  reidh, 
Gu  fior  chre  na  h-airde  deas. 

Bheir  mi  cliu  do  High  nan  gras, 
Airson  cinneas  barr  na  h-uir, 
Bheir  e  Ion  dhuinn  fein  's  dh'  an  al 
Mar  a  bhairigeas  e  dhuinn. 

Seumas  us  Eoin,  Peadail  us  Pal, 
Moire  ghraidh-gheal  Ian  soluis, 


[90] 


Oidhch  Fheill-Micheil  agus  Nollaig, 
Blasaidh  sinn  uile  dhe  'n  bhonnach. 


LABOUR  251 


REAPING  BLESSING 

On  Tuesday  of  the  feast  at  the  rise  of  the  sun, 
And  the  back  of  the  ear  of  corn  to  the  east, 
I  will  go  forth  with  my  sickle  under  my  arm, 
And  I  will  reap  the  cut  the  first  act. 

I  will  let  my  sickle  down, 

While  the  fruitful  ear  is  in  my  grasp, 

I  will  raise  mine  eye  upwards, 

I  will  turn  me  on  my  heel  quickly, 

Rightway  as  travels  the  sun, 
From  the  airt  of  the  east  to  the  west, 
From  the  airt  of  the  north  with  motion  slow 
To  the  very  core  of  the  airt  of  the  south. 

I  will  give  thanks  to  the  King  of  grace, 

For  the  growing  crops  of  the  ground, 

He  will  give  food  to  ourselves  and  to  the  flocks 

According  as  He  disposeth  to  us. 

James  and  John,  Peter  and  Paul, 
Mary  beloved  the  fulness  of  light, 


On  Michaelmas  Eve  and  Christmas, 
We  will  all  taste  of  the  bannock. 


252 


OIBRE 


BEANNACHADH  FUIRIRIDH 


[91] 


When  it  is  necessary  to  provide  a  small  quantity  of  meal  hastily,  ears  of  corn  are 
plucked  and  placed  in  a  net  made  of  the  tough  roots  of  the  yellow  bedstraw, 
bent,  or  quicken  grass,  and  hung  above  a  slow  smokeless  fire.  The  bag  is  taken 
down  now  and  again  to  turn  the  ears  of  corn.  This  net, 
however,  can  only  be  used  for  here  or  barley ;  rye  and  oats, 

^\jk<l   LASAIR  leith,  chaol,  chrom, 
x^j     Tighinn  a  toll  mhullach  nam  fod, 
A  lasair  leumrach,  leathann,  theith, 
Na  teid  le  do  chleid  da  m'  choir. 

Gabhail  reidh,  sheimh,  shuairce, 
Tighinn  mu  'n  cuart  mo  thetheann, 
Teine  cubhr,  caon,  cuana, 
Nach  dean  smur,  no  smuar,  no  reubann. 

Teasaich,  cruadhaich  mo  shiol  miamh, 
Chon  biadh  dha  mo  leanu-beag, 
An  ainm  Chriosda,  High  nan  sian, 
Thug  duinn  iodh,  us  iadh,  us  beannachd  leis, 
An  ainm  Chriosda,  Righ  nan  sian, 
Thug  duinn  iodh,  us  iadh,  us  beannachd  leis. 


LABOUR  253 


THE  BLESSING  OF  THE  PARCHING 

being  more  detachable,  require  the  use  of  a  pot  or  '  tarran '  to  dry  them.  This 
mode  of  drying  corn  is  called  '  fuirireadh,'  parching,  and  the  corn  '  fuirireach,' 
parched.  The  meal  ground  from  the  grain  is  called  'min  fhuiriridh,'  parched  meal. 
Bread  made  of  meal  thus  prepared  has  a  strong  peaty  flavour  much  relished 
by  the  people. 

Thou  flame  grey,  slender,  curved, 
Coming  from  the  top  pore  of  the  peat, 
Thou  flame  of  leaps,  breadth,  heat, 
Come  not  nigh  me  with  thy  quips. 

A  burning  steady,  gentle,  generous, 
Coming  round  about  my  quicken  roots, 
A  fire  fragrant,  fair,  and  peaceful, 
Nor  causes  dust,  nor  grief,  nor  havoc. 

Heat,  parch  my  fat  seed, 
For  food  for  my  little  child, 
In  name  of  Christ,  King  of  the  elements, 
Who  gave  us  corn  and  bread  and  blessing  withal, 
In  name  of  Christ,  King  of  the  elements, 
Who  gave  us  corn  and  bread  and  blessing  withal. 


OIBRE 


BEANNACHADH   BRATHAIN 


[92] 


The  quern  songs,  like  all  the  labour  songs  of  the  people,  were  composed  in  a 
measure  suited  to  the  special  labour  involved.  The  measure  changed  to  suit  the 
rhythmic  motion  of  the  body  at  work,  at  times  slow,  at  times  fast,  as  occasion 
required.  I  first  saw  the  quern  at  work  in  October  I860  in  the  house  of  a  cottar 
at  Fearann-an-leatha,  Skye.  The  cottar-woman  procured  some  oats  in  the  sheaf. 
Roughly  evening  the  heads,  and  holding  the  corn  in  one  hand  and  a  rod  in  the 
other,  she  set  fire  to  the  ears.  Then,  holding  the  corn  over  an  old  partially-dressed 
sheep-skin,  she  switched  off  the  grain.  This  is  called  'gradanadh,'  quickness,  from 
the  expert  handling  required  in  the  operation.  The  whole  straw  of  the  sheaf  was 
not  burnt,  only  that  part  of  the  straw  to  which  the  grain  was  attached,  the  flame  being 
kept  from  proceeding  further.     The  straw  was  tied  up  and  used  for  other  purposes. 

Having  fanned  the  grain  and  swept  the  floor,  the  woman  spread  out  the  sheep- 
skin again  and  placed  the  quern  thereon.  She  then  sat  down  to  grind,  filling  and 
relieving  the  quern  with  one  hand  and  turning  it  with  the  other,  singing  the  while 
to  the  accompaniment  of  the  whirr  !  whirr !  whirr  !  birr  !  birr  !  birr  !  of  the 
revolving  stone.  Several  strong  sturdy  boys  in  scant  kilts,  and  sweet  comely 
girls  in  nondescript  frocks,  sat  round  the  peat  fire  enjoying  it  fully,  and  watching 
the  work  and  listening  to  the  song  of  their  radiant  mother. 

In  a  remarkably  short  space  of  time  the  grain  from  the  field  was  converted  into 
meal,  and  the  meal  into  bannocks,  which  the  unknown  stranger  was  pressed  to 
share.  The  bread  was  good  and  palatable,  though  with  a  slight  taste  of  peat,  which 
would  probably  become  pleasant  in  time. 

The  second  time  I  saw  the  quern  at  work  was  in  January  1865,  in  the  house  of 
a  crofter  at  Breubhaig,  Barra,  and  it  reminded  me  of  Mungo  Park's  description  of 
a  similar  scene  in  Africa.  The  quern  was  on  the  floor,  with  a  well-worn  cow-hide 
under  it.  Two  women  sat  opposite  one  another  on  the  floor  with  the  quern 
between  them.  The  right  leg  of  each  was  stretched 
out,  while  the  knee    of  the    other   leg    formed    a 

IDHCH  Inid 
Bi  feoil  againn, 
S  bu  choir  'uinn  sin 
Bu  choir  'uinn  sin. 

..eth-cheann  circe, 
S  da  ghreim  eorna, 
S  bu  leoir  'uinn  sin 
Bu  leoir  'uinn  sin. 


LABOUR  255 


THE   QUERN   BLESSING 

sharp  angle,  with  the  foot  resting  against  the  knee-joint  of  the  straight  leg. 
A  fan  containing  here  lay  beside  the  women,  and  from  this  one  of  them  fed 
the  quern,  while  the  other  relieved  it  of  the  constantly  accumulating  meal. 
Each  woman  held  the  '  sgonnan,'  handle,  with  which  they  turned  the  quern, 
and  as  they  turned  they  sang  the  Quern  Blessing  here  given,  to  a  very  pretty  air. 
Then  they  sang  an  impromptu  song  on  the  stranger,  who  was  hungry  and  cold,  and 
who  was  far  from  home  and  from  the  mother  who  loved  him. 

When  mills  were  erected,  the  authorities  destroyed  the  querns  in  order  to  compel 
the  people  to  go  to  the  mills  and  pay  multure,  mill  dues.  This  wholesale  and 
inconsiderate  destruction  of  querns  everywhere  entailed  untold  hardships  on 
thousands  of  people  living  in  roadless  districts  and  in  distant  isles  without  mills, 
especially  during  storms.  Among  other  expedients  to  which  the  more  remote  people 
resorted  was  the  searching  of  ancient  ruins  for  the  'pollagan,'  mortar  mills,  of  former 
generations.  The  mortar  is  a  still  more  primitive  instrument  for  preparing  corn 
than  the  quern.  It  is  a  block  of  stone  about  twenty-four  inches  by  eighteen  by 
eight.  The  centre  and  one  end  of  this  block  are  hollowed  out  to  a  breadth  of  about 
six  or  eight  inches,  and  a  depth  of  four  or  five,  leaving  three  gradually  sloping  sides. 
The  grain  is  placed  in  this  scoop-like  hollow  and  crushed  with  a  stone.  When 
sufficiently  crushed,  the  meal  is  thrown  out  at  the  open  end  of  the  scoop,  and  fresh 
grain  is  put  in  to  follow  a  similar  process.  When  using  the  mortar,  the  woman  is  on 
her  knees,  unless  the  mortar  is  on  a  table. 

The  meal  obtained  by  this  process  is  called  '  pronn,  pronnt,  pronntach,  min 
phronntaidh,'  bruised  meal,  to  distinguish  it  from  '  gradan,  gradanach,  min  ghradain,' 
quick  meal,  'min  bhrath,  min  bhrathain/  quern  meal,  and  'min  mhuille,'  mill  meal. 
The  crushed  meal  of  the  primitive  mortar  is  similar  in  character  to  the  crushed 
meal  of  modern  commerce. 

The  quern  and  mortar  are  still  used  in  outlying  districts  of  Scotland  and 
Ireland,  though  isolatedly  and  sparingly. 

On  Ash  Eve 
We  shall  have  flesh, 
We  should  have  that 
We  should  have  that. 


The  cheek  of  hen, 
Two  bits  of  barley, 
That  were  enough 
That  were  enough. 


OIBRE 

Bi  bin  againn, 
Bi  beoir  againn, 
Bi  fion  againn, 
Bi  roic  againn. 
Meile  us  marrum, 
Mil  us  bainne, 
Sile  fallain, 
Meall  dlietb  sin, 
Meall  dlieth  sin. 

Bi  cruit  againn, 
Bi  clar  againn, 
Bi  dus  againn, 
Bi  das  againn, 
Bi  saltair  ghrinn, 
Nan  teuda  binn, 
'S  bi  fairchil,  righ'nn 
Nan  dan  againn 
Nan  dan  againn. 

Bi  Bride  bhithe,  bhana,  leinn, 

Bi  Moire  mhine  mbathar,  leinn. 

Bi  Micbeal  mil 

Nan  lanna  liobh, 

'S  bi  Rigb  nan  rigb, 

'S  bi  Iosa  Criosd 

'S  bitb  Spiorad  sith 

Nan  grasa  leinn 

Nan  grasa  leinn. 


LABOUR  257 

We  shall  have  mead, 

We  shall  have  spruce, 

We  shall  have  wine. 

We  shall  have  feast, 

We  shall  have  sweetness  and  milk  produce, 

Honey  and  milk, 

Wholesome  ambrosia, 

Abundance  of  that, 

Abundance  of  that. 

We  shall  have  harp,  (small  ?) 

We  shall  have  harp,  (pedal  ?) 

We  shall  have  lute, 

We  shall  have  horn. 

We  shall  have  sweet  psaltery 

Of  the  melodious  strings 

And  the  regal  lyre, 

Of  the  songs  we  shall  have, 

Of  the  songs  we  shall  have. 

The  calm  fair  Bride  will  be  with  us, 

The  gentle  Mary  mother  will  be  with  us. 

Michael  the  chief 

Of  glancing  glaves, 

And  the  King  of  kings 

And  Jesus  Christ, 

And  the  Spirit  of  peace 

And  of  grace  will  be  with  us, 

Of  grace  will  be  with  us. 


2  K 


-'58 


OIBRE 


CRONAN  BLEOGHAIN 


[93] 


The  milking  songs  of  the  people  are  numerous  and  varied.  They  are  sung  to 
pretty  airs,  to  please  the  cows  and  to  induce  them  to  give  their  milk.  The  cows 
become  accustomed  to  these  lilts  and  will  not  give  their  milk  without  them,  nor, 
occasionally,  without  their  favourite  airs  being  sung  to  them.  This  fondness  of 
Highland  cows  for  music  induces  owners  of  large  herds  to  secure  milkmaids 
possessed  of  good  voices  and  some  'go.'  It  is  interesting  and  animating  to  see 
three  or  four  comely  girls  among  a  fold  of  sixty,  eighty,  or  a  hundred  picturesque 
Highland  cows  on  meadow  or  mountain  slope.     The  moaning  and  heaving  of  the 


HIG  a  Bhreannain  o'n  a  chuan, 
Thig  a  Thorrainn  buadh  nam  fear, 
Thig  a  Mhicheil  nihil  a  nuas 
'S  dilinn  domh-sa  bua  mo  ghean. 
Ho  m'  aghan,  ho  m'  agh  gaoil, 
Ho  m'  aghan,  ho  m'  agh  gaoil, 
M'  aghan  gradhach,  bo  gach  airidh, 
Sgath  an  Ard  Righ  gabh  ri  d'  laogh. 


Thig  a  Chaluim  chaoimh  o'n  chro, 
Thig  a  Bhride  mhor  nam  buar, 
Thig  a  Mhoire  mhin  o'n  neol, 
'S  dilinn  domh-sa  bo  mo  luaidh. 
Ho  m'  aghan,  ho  m'  agh  gaoil. 


Thig  am  fearan  o'n  a  choill, 
Thig  an  traill  a  druim  nan  stuagh, 
Thig  an  sionn  cha  'n  ami  am  foill, 
A  chur  aoibh  air  bo  nam  buadh. 
Ho  m'  aglian,  ho  m'  agh  gaoil. 


LABOUR 


MILKING  CROON 

sea  afar,  the  swish  of  the  wave  on  the  shore,  the  carolling  of  the  lark  in  the  sky, 
the  unbroken  song  of  the  mavis  on  the  rock,  the  broken  melody  of  the  merle 
in  the  brake,  the  lowing  of  the  kine  without,  the  response  of  the  calves  within 
the  fold,  the  singing  of  the  milkmaids  in  unison  with  the  movement  of  their 
hands,  and  of  the  soft  sound  of  the  snowy  milk  falling  into  the  pail,  the  gilding 
of  hill  and  dale,  the  glowing  of  the  distant  ocean  beyond,  as  the  sun  sinks  into 
the  sea  of  golden  glory,  constitute  a  scene  which  the  observer  would  not,  if  he 
could,  forget. 

Come,  Brendan,  from  the  ocean, 

Come,  Ternan,  most  potent  of  men, 

Come,  Michael  valiant,  down 

And  propitiate  to  me  the  cow  of  my  joy. 
Ho  my  heifer,  ho  heifer  of  my  love, 
Ho  my  heifer,  ho  heifer  of  my  love. 
My  beloved  heifer,  choice  cow  of  every  sheiling, 
For  the  sake  of  the  High  King  take  to  thy  calf. 

Come,  beloved  Colum  of  the  fold, 
Come,  great  Bride  of  the  flocks, 
Come,  fair  Mary  from  the  cloud, 
And  propitiate  to  me  the  cow  of  my  love. 
Ho  my  heifer,  ho  heifer  of  my  love. 

The  stock-dove  will  come  from  the  wood, 
The  tusk  will  come  from  the  wave, 
The  fox  will  come  but  not  with  wiles, 
To  hail  my  cow  of  virtues. 

Ho  my  heifer,  ho  heifer  of  my  love. 


2G0 


OIHRE 


CRONAN  BLEOGHAIN 


[94] 


IAN  a  chuir  Moire  nam  buadh, 

Moch  us  anamoch  dol  dachaidh  us  uatli, 

Buachaille  Padruig,  us  banachaig  Bride, 

D'  ar  sion,  d'  ar  dion,  's  d'  ar  comhnadh. 

Ho  hi  holigan,  ho  m'  aighean, 

Ho  hi  holigan,  ho  m'  aighean, 

Ho  hi  holigan,  ho  m'  aighean, 

Mo  chrodh-laoigh  air  gach  taobh  an  abhuinn. 

Bith  buarach  chioba  air  m'  aighean  siocha, 
Bith  buarach  shioda  air  m'  aighean  laoigh, 
Bith  buarach  shugain  air  crodh  na  duthcha, 
Ach  buarach  ur  air  m'  aighean  gaoil. 
Ho  hi  holigan,  ho  m'  aighean. 


Fhaic  thu  bho  ud  air  an  lianu, 
'S  a  laogh  mear  aic  air  a  bialu, 
Dean  a  chaomhag  mar  a  rinn  i  chianu, 
Thoir  am  bainne,  a  laoigh  na  Fiannaich. 
Ho  hi  holigan,  ho  m'  aighean. 


LABOUR  2G1 


MILKING   CROON 

The  charm  placed  of  Mary  of  light, 
Early  and  late  going  to  and  from  home, 
The  herdsman  Patrick  and  the  milkmaid  Bride, 
Saining  yon  and  saving  you  and  shielding  you. 

Ho  hi  holigan,  ho  my  heifer, 

Ho  hi  holigan,  ho  my  heifer, 

Ho  hi  holigan,  ho  my  heifer, 

My  calving  kine  on  each  side  of  the  river. 

A  shackle  of  lint  on  my  elfish  heifer, 
A  shackle  of  silk  on  my  heifer  of  calves, 
A  shackle  of  straw  on  the  cows  of  the  townland, 
But  a  brand  new  shackle  on  my  heifer  beloved. 
Ho  hi  holigan,  ho  my  heifer. 

Seest  thou  that  cow  on  the  plain, 
With  her  frisky  calf  before  her, 
Do,  thou  lovable  one,  as  she  did  erstwhile, 
Give  thou  thy  milk,  O  calf  of  '  Fiannach.' 
Ho  hi  holigan,  ho  my  heifer. 


202 


OIBRE 


BEANNACHADH   BLEOGHAIN 


[95] 


HEIR  Calum-cille  dhi-se  piseach, 
Bheir  Coibhi  cinneil  dhi-se  fiar, 
Bheir  m'  aghan  ballaidh  dhomh-s'  am  bainne 
laogh  bainonn  air  a  bial. 

Ho  !  m'  aghan,  m'  aghan,  m'  aghan, 
Ho  !  m'  aghan,  caon,  ciuin, 
M'  aghan  caomh,  caomh,  gradhaidh, 
Gur  e  gaol  do  mhathar  thu. 

Seall  thu  n  druis  ud  thall  a  froineadh, 
'S  an  druis  eil  air  loin  nan  smiar, 
Is  ionann  sin  us  m'  aghan  goirridh, 
'S  a  laogh  boirionn  air  a  bial. 
Ho  !  m'  aghan, — 


Bheir  Bride  bhith  nan  cire  geala, 
Li  na  h-eal  am  aghan  gaoil, 
S  bheir  Muire  mhin  nam  mire  meala, 
Dhi-se  ceal  nan  cearca-fraoieh, 
Ho  !  m'  aghan, — 


LABOUR 


MILKING   BLESSING 

Columba  will  give  to  her  progeny, 
Coivi  the  propitious,  will  give  to  her  grass, 
My  speckled  heifer  will  give  me  her  milk. 
And  her  female  calf  before  her. 

Ho  my  heifer  !  heifer  !  heifer  ! 

Ho  my  heifer  !  kindly,  calm, 

My  heifer  gentle,  gentle,  beloved, 
Thou  art  the  love  of  thy  mother. 

Seest  yonder  thriving  bramble  bush 
And  the  other  bush  glossy  with  brambles, 
Such  like  is  my  fox-coloured  heifer, 
And  her  female  calf  before  her. 
Ho  my  heifer  ! — 

The  calm  Bride  of  the  white  combs 
Will  give  to  my  loved  heifer  the  lustre  of  the  swan. 
While  the  loving  Mary,  of  the  combs  of  honey, 
Will  give  to  her  the  mottle  of  the  heather  hen. 
Ho  my  heifer  ! — 


264  OIBRE 


HO   HOILIGEAN,   HO  M'  AIGHEAN         [96] 

UDAIL  thu  's  thu  dh'an  chrodh  mhara, 

Chra  chluasach,  bheum  chluasach,  bheannach, 
Chrathadh  fual  air  cruach  do  sheanar, 
'S  cha  tar  thu  uam-s'  a  Luan  no  Sha'urn. 

Ho  hoiligean,  ho  m'  aighean ! 

Ho  hoiligean,  ho  m'  aighean  ! 

Ho  hoiligean,  ho  m'  aighean  ! 

Mo  lochruidh  chaomh  gach  taobh  an  abhuinn. 

Eudail  thu  's  thu  chrodh  na  tire, 
Bheir  thu  marrum,  bheir  thu  mis  dhomh, 
Bheir  thu  bainne  barr  na  ciob  dhomh, 
'S  cha  b'  e  glaisle  ghlas  an  t-siobain. 
Ho  hoiligean,  ho  m'  aighean  ! 

Eudail  thu  's  thu  chrodh  an  t-saoghail, 
Bheir  thu  bainne  barr  an  fhraoich  dhomh, 
Cha  bhainne  glas  air  bhlas  a  chaorain, 
Ach  bainne  meal  's  e  air  cheal  na  faoileig. 
Ho  hoiligean,  ho  m'  aighean  ! 

Bheir  Bride  bhinn  dhut  linn  us  ograidh, 
Bheir  Moire  mhin  dhut  li  dha  d'  chomhdach, 
Bheir  Micheal  liobha  dhut  ri  dha  d'  sheoladh, 
S  bheir  Iosda  Criosda  dhut  sith  us  solas. 
Ho  hoiligean,  ho  m'  aighean  ! 


LABOUR  205 


HO   HOILIGEAN,   HO   MY   HEIFERS 

My  treasure  thou,  and  thou  art  of  the  sea  kine, 

Red  eared,  notch  eared,  high  horned, 

Urine  was  sprinkled  on  the  rump  of  thy  grandsire, 

And  thou  shalt  not  win  from  me  on  Monday  nor  Saturday. 

Ho  hoiligean,  ho  my  heifers  ! 

Ho  hoiligean,  ho  my  heifers ! 

Ho  hoiligean,  ho  my  heifers  ! 

My  kindly  kine  on  each  side  of  the  stream. 

My  treasure  thou,  and  thou  art  of  the  land  kine, 
Thou  wilt  give  me  milk  produce,  thou  wilt  give  me  dainty, 
Thou  wilt  give  me  milk  from  the  top  of  the  club-moss, 
And  not  the  grey  water  of  the  sand-drift. 
Ho  hoiligean,  ho  my  heifers  ! 

My  treasure  thou,  and  thou  art  of  the  world's  kine. 
Thou  wilt  give  me  milk  from  the  heather  tops, 
Not  grey  milk  of  the  taste  of  the  rowan  berries, 
But  honey  milk  and  white  as  the  sea-gull. 
Ho  hoiligean,  ho  my  heifers  ! 

The  melodious  Bride  will  give  thee  offspring  and  young, 
The  lovely  Mary  will  give  thee  colour  to  cover  thee, 
The  lustrous  Michael  will  give  thee  a  star  to  guide  thee, 
And  Christ  Jesu  will  give  thee  peace  and  joy. 
Ho  hoiligean,  ho  my  heifers  ! 
2l 


266  OIBRE 


HO   M'   AGHAN!  [97] 

IDHCHE  sin  bha  'm  Buachaill  a  muigh 
Cha  deacha  buarach  air  boin, 
Cha  deacha  geum  a  beul  laoigh, 
Caoine  Buachaill  a  chruidh, 
Caoine  Buachaill  a  chruidh. 

Ho  m'  aghan !  ho  m'  aghan  ! 
Ho  m'  aghan  !  m'  aghan  gaoil ! 
Chridheag  chridh,  choir,  ghradhaich, 
Air  sgath  an  Ard  Righ  gabh  ri  d'  laogh. 

Oidhche  sin  bha  'm  Buachaill  air  chall, 
Fhuaradh  anns  an  Teampull  e.  [thall 

Righ  na  gile  thighinn  a  nail ! 
Righ  na  greine  nuas  a  neamh  ! 

Righ  na  greine  nuas  a  neamh  ! 


LABOUR  267 


HO,   MY  HEIFER! 

The  night  the  Herdsman  was  out 

No  shackle  went  on  a  cow, 

Lowing  ceased  not  from  the  mouth  of  calf 

Wailing  the  Herdsman  of  the  flock, 

Wailing  the  Herdsman  of  the  flock. 

Ho  my  heifer !  ho  my  heifer  ! 

Ho  my  heifer  !  my  heifer  beloved  ! 

My  heartling  heart,  kind,  fond, 

For  the  sake  of  the  High  King  take  to  thy  calf. 

The  night  the  Herdsman  was  missing, 
In  the  Temple  He  was  found.  [yonder 

The  King  of  the  moon  to  come  hither ! 
The  King  of  the  sun  down  from  heaven  ! 
King  of  the  sun  down  from  heaven  ! 


208 


OIBRE 


THOIR  AM    BAINNE 


[98] 


HOIR  am  bainne,  bho  dhonn, 
Ce  'n  conn  ma  'n  ceillinn  ? 
Laogh  na  ba  ud  braigh  na  beinge, 
'S  laogh  mo  ghraidh-sa  air  graisich  eile. 
O  !  ho  !  graisich  eile. 

Thoir  am  bainne,  bho  dhonn, 
Thoir  am  bainne,  bho  dhonn, 
Thoir  am  bainne,  bho  dhonn, 
Trom  steilleach. 


Ach  gheobh  mo  ghaol-sa  laoighean  cais-fhionn, 
Us  buarach  caon  a  theid  caomh  ma  casan, 
Cha  bhuarach  gaoisid,  fraoich,  no  asgairt, 
Ach  buarach  dhaor  a  bheir  daoin  a  Sasgunn. 
O  !  ho  !  a  Sasgunn. 

S  gheobh  mo  righinn-sa  linn  na  maise 
Buarach  min  a  theid  sliom  ma  casan, 
Cha  bhuarach  cioba,  lioin,  no  asgairt, 
Ach  buarach  shiod  thig  a  nios  a  Sasgunn. 
O  !  ho  !  a  Sasgunn. 

S  gheobh  mo  chiall-sa  fiar  us  fasga, 
'S  gheobh  i  aonach,  fraoch,  us  machair, 
'S  gheobh  i  mislean,  ciob,  us  fas-bhuain, 

S  gheobh  i  am  fian  thig  o  sliian  nan  cas-bheann. 
O  !  ho  1  nan  cas-bheann. 


LABOUR 


GIVE   THY   MILK 


Give  thy  milk,  brown  cow, 
For  what  reason  should  I  conceal  ? 
The  [skin  of  the]  calf  of  yonder  cow  on  the  partition, 
While  the  calf  of  my  love  is  on  another  grange. 
Oh  !  ho  !  another  grange. 

Give  thy  milk,  brown  cow, 

Give  thy  milk,  brown  cow, 

Give  thy  milk,  brown  cow, 

Heavily  flowing. 

My  beloved  shall  get  white-bellied  calves, 
And  a  fetter  fine  that  shall  go  kindly  round  her  legs, 
No  fetter  of  hair,  nor  of  heather,  nor  of  lint  refuse, 
But  a  dear  fetter  that  men  bring  from  Saxon  land. 
Oh  !  ho  !  from  Saxon  land. 

And  my  queen  maiden  of  beauty  shall  get 
A  fetter  smooth  to  go  softly  round  her  legs, 
No  fetter  of  cord,  nor  of  lint,  nor  lint  refuse, 
But  a  fetter  of  silk  up  from  Saxon  land. 
Oh  !  ho  !  from  Saxon  land. 

My  beloved  shall  get  grass  and  shelter, 
She  shall  get  hill,  heath,  and  plain, 
She  shall  get  meadow-grass,  club-rush,  and  stubble, 
And  she  shall  get  the  wine  that  comes  from  the  elements  of 
the  steep  bens. 
Oh  !  ho  !  the  steep  bens. 


270  OIBRE 


A  bho  dhubh  !  a  bho  dhubh  ! 
Is  ionan  galar  dbomh-s'  us  dhut, 
Thus  a  gul  's  a  gal  do  laoigh, 
Mise  mo  mhac  gaoil  fo  'n  mhuir, 
M'  aon  mhac  gaoil  fo  n  mhuir ! 


LABOUR  271 

0  black  cow  !  O  black  cow  ! 

The  same  disease  afflicts  me  and  thee, 
Thou  weeping  and  wailing  thy  calf, 

1  my  darling  son  beneath  the  sea, 

Mine  only  son  beneath  the  sea  ! 


272 


OIBRE 


CRONAN  BLEOGHAN 


[99] 


HIG,  a  Mhuire,  s  bligh  a  bho, 
Thig,  a  Bhride,  's  comraig  i, 
rhig,  a  Chaluim-chille  chaoimh, 
'S  iadh  do  dha  laimh  mu  m'  bhoin. 
Ho  m'  agban,  bo  m'  agh  gaoil, 
Ho  m'  aghan,  ho  m'  agh  gaoil, 
Ho  m'  aghan,  ho  m'  agh  gaoil, 
M'  aghan  cri,  coir,  gradhach. 

An  sgath  an  Ard  Righ  gabb  ri  d'  laogh 


Thig,  a  Mhuire,  dh'  ios  mo  bho, 
Thig,  a  Bhride,  mhor  na  loin, 
Thig,  a  bhanachaig  Iosda  Criosda, 
'S  cur  do  lamh  a  nios  fo  m'  bhoin. 
Ho  m'  aghan,  ho  m'  agh  gaoil. 

An  oidhche  bha  'm  Buachaill  a  muigh, 
Cha  deacha  buarach  air  boin, 
Cha  deacha  geum  a  beul  laoigh, 
Caoine  Buachaill  a  chruidh. 
Ho  m'  aghan,  ho  m'  agh  gaoil. 


Bo  lurach  dhubh,  bo  na  h-airidh, 
Bo  a  bha-theach,  mathair  laogh, 
Luban  siomain  air  crodh  na  tire, 
Buarach  shiod  air  m'  aighean  gaoil. 
Ho  m'  aghan,  ho  m'  agh  gaoil. 


LABOUR  273 


MILKING  SONG 

Come,  Mary,  and  milk  my  cow, 
Come,  Bride,  and  encompass  her, 
Come,  Columba  the  benign, 

And  twine  thine  arms  around  my  coav, 
Ho  my  heifer,  ho  my  gentle  heifer, 
Ho  my  heifer,  ho  my  gentle  heifer, 
Ho  my  heifer,  ho  my  gentle  heifer, 
My  heifer  full  of  heart,  generous  and  kind, 
For  the  sake  of  the  High  King  take  to  thy  calf. 

Come,  Mary  Virgin,  to  my  cow, 
Come,  great  Bride,  the  beauteous, 
Come,  thou  milkmaid  of  Jesus  Christ, 
And  place  thine  arms  beneath  my  cow. 
Ho  my  heifer,  ho  my  gentle  heifer. 

The  night  the  Herdsman  was  out, 
No  shackle  went  on  a  cow, 
Nor  ceased  lowing  from  the  mouth  of  calf, 
Wailing  the  Herdsman  of  the  cattle. 
Ho  my  heifer,  ho  my  gentle  heifer. 

Lovely  black  cow,  pride  of  the  sheiling, 
First  cow  of  the  byre,  choice  mother  of  calves, 
Wisps  of  straw  round  the  cows  of  the  townland, 
A  shackle  of  silk  on  my  heifer  beloved. 
Ho  my  heifer,  ho  my  gentle  heifer. 
2  M 


274  OIBRE 


Mo  bho  dhubh,  mo  bho  dhubh, 
Is  ionann  galar  dhomh-s'  us  dhuit, 
Thus  a  caoidh  do  luran  laoigh, 
Mise  mo  mhac  gaoil  fo  'n  mhuir, 
Mise  mo  mhac  gaoil  fo  'n  mhuir. 


LABOUR  275 

My  black  cow,  my  black  cow, 
A  like  sorrow  afflicts  me  and  thee, 
Thou  grieving  for  thy  lovely  calf, 
I  for  my  beloved  son  under  the  sea, 
I  for  my  beloved  son  under  the  sea. 


276  OIBRE 


BEANNACHADH  BUACHAILLEACHD       [100] 

Beings  pastoral  people,  the  Highlanders  possess  much  pastoral  poetry.  The  greater 
part  of  this  is  secular  with  fragments  of  sacred  poetry  interspersed.  The  herding 
runes  are  examples  of  these  purely  pastoral  poems.  They  are  sung  by  the  people 
as  they  send  their  flocks  to  the  pastures,  or  tend  them  on  the  hills,  glens,  or  plains. 
The  customs  vary  in  details  in  different  districts,  but  everywhere  is  the  simple 
belief  that  the  King  of  shepherds  watches  over  men  and  flocks  now  as  of  old — '  the 
same  yesterday,  to-day,  and  for  ever.' 

When  a  man  has  taken  his  herd  to  the  pasture  in  the  morning,  and  has  got  a 
knoll  between  himself  and  them,  he  bids  them  a  tender  adieu,  waving  his  hand, 
perhaps  both  hands,  towards  them,  saying:  — 

'  Buachailleachd  Bride  dh*  an  tan,  The  herding  of  Bride  to  the  kine, 

Buan  us  slan  dh'  an  till  sibh.  Whole  and  well  may  you  return. 

'  Mtinachas  Mhuire  Mhathar  dhuibh,  The  prosperity  of  Mary  Mother  be  yours, 

Luth  us  Ian  gu'n  till  sibh.  Active  and  full  may  you  return. 


OMRAIG  Dhe  us  Dhomhnuich  dhuibh, 
Comraig  Chriosd  a  chomhnuidh  dhuibh, 
Comraig  Charmaig  's  Chaluim-chille, 
Comraig  Chairbre,  falbh  's  a  tilleadh, 
Us  comraig  Airighil  oirghil  oirbh, 
Comraig  Airighil  oirghil  oirbh. 


Comraig  Bhride  mhuime  dhuibh, 
Comraig  Mhoire  bhuidhe  dhuibh, 

Iosa  Criosda,  Mac  na  sithe, 

Righ  nan  righre,  muir  us  tire, 

Us  Spioraid  siochaint,  suthaiun,  dhuibh, 
Spioraid  siochaint,  suthainn,  dhuibh. 


LABOUR  277 


HERDING  BLESSING 


'  Cumraig  Clialum-chille  ma'r  casaibh,  The  sanctuary  of  Columba  around  your  feet, 

Gu  niu  dan  gu'n  till  silih  dachaidh.  Whole  be  your  return  home. 

'  Micheal  min-ghea]  risfh  nan  aigheal  He  the  bright  Michael  king  of  the  angels 

D'ar  dion.'s  d'ar  gleidheadh's  d'ar  comhnadh.  Protecting,  and  keeping,  and  saving  you. 

'  Comraig  Dhe  us  Dhomhnach  dhuibh  The  guarding  of  God  and  the  Lord  be  yours 

Gu'm  faic  mise  na  mo  chruilean  sibh.  Till  I  or  mine  shall  see  you  again. 

•  t'obhair  t'hoibhi  dhuibh.  The  help  of  Coivi  to  you. 

'  Siubhal  coire,  siubhal  coille,  Travelling  coire,  travelling  copse, 

Siubhal  comhnaird  fada  sola,  Travelling  meads  long  and  grassy, 

Buachailleachd  mhin  na  Moire  The  herding  of  the  fair  Mary 

Bhith  mu'r  cinn  's  mu'r  com  's  mu'r  cobhair. '  Be  about  your  head,  your  body,  and  aiding  you. 

When  these  patriarchal  benedictions  are  intoned  or  chanted,  and  the  music  floats 
over  moor  and  loch,  the  effect  is  charming  to  the  ear  of  the  listener. 


The  keeping  of  God  and  the  Lord  on  you, 
The  keeping  of  Christ  always  on  you, 
The  keeping  of  Carmac  and  of  Columba  on  you, 
The  keeping  of  Cairbre  on  you  going  and  coming, 
And  the  keeping  of  Ariel  the  gold-bright  on  you, 
The  keeping  of  Ariel  the  gold-bright  on  you. 

The  keeping  of  Bride  the  foster-mother  on  you, 
The  keeping  of  Mary  the  yellow-haired  on  you, 
Of  Christ  Jesus,  the  Son  of  peace, 
The  King  of  kings,  land  and  sea, 
And  the  peace-giving  Spirit,  everlasting,  be  yours, 
The  peace-giving  Spirit,  everlasting,  be  yours. 


278 


OIBRE 


BEANNACHADH  BUACHAILLEACHD        [101] 

UIRIDH  mi  an  ni  seo  romham, 
Mar  a  dh'  orduich  Righ  an  domhan, 
Bride  ga'n  gleidheadh,  ga'n  coimhead,  's  ga'n  eomhnadh, 
Air  bheann,  air  ghleann,  air  chomhnard, 

Bride    ga'n    gleidheadh,    ga'n    coimhead,    's    ga'n 

eomhnadh, 
Air  bheann,  air  ghleann,  air  chomhnard. 

Eirich,  a  Bhride  mhin-gheal, 
Glac  do  lion,  do  chir,  agus  t'  fholt, 
Bho  rinn  thu  daibh  eolas  abhra, 
Ga'n  cumail  bho  chall  us  bho  lochd, 

Bho  rinn  thu  daibh  eolas  abhra, 

Ga'n  cumail  bho  chall  us  bho  lochd. 


Bho  ehreag,  bho  chathan,  bho  allt, 
Bho  chadha  cam,  bho  mhille  sluic, 
Bho  shaighde  reang  nam  ban  seanga  sitli, 
Bho  chridhe  mhi-ruin,  bho  shuil  an  uile, 

Bho  shaighde  reang  nam  ban  seanga  sith, 
Bho  chridhe  mhi-ruin,  bho  shuil  an  uilc. 


Mhoire  Mhathair,  cuallaich  an  t-al  gu  leir, 
Bhride  nam  basa  mine,  dion  domh  mo  spreidh, 
Chaluim  chaoimh,  a  naoimh  nan  ioma  buadh, 
Comraig  dhomh  crodh  an  ail,  bairig  dhomh  buar, 
Chaluim  chaoimh,  a  naoimh  nan  ioma  buadh, 
Comraig  dhomh  crodh  an  ail,  bairig  dhomh  buar. 


LABOUR  279 


HERDING  BLESSING 

I  will  place  this  flock  before  me, 

As  was  ordained  of  the  King  of  the  world, 

Bride  to  keep  them,  to  watch  them,  to  tend  them, 

On  ben,  on  glen,  on  plain, 

Bride  to  keep  them,  to  watch  them,  to  tend  them, 

On  ben,  on  glen,  on  plain. 

Arise,  thou  Bride  the  gentle,  the  fair, 
Take  thou  thy  lint,  thy  comb,  and  thy  hair, 
Since  thou  to  them  madest  the  rich  charm, 
To  keep  them  from  straying,  to  save  them  from  harm, 
Since  thou  to  them  madest  the  rich  charm, 
To  keep  them  from  straying,  to  save  them  from  harm. 

From  rocks,  from  drifts,  from  streams, 
From  crooked  passes,  from  destructive  pits, 
From  the  straight  arrows  of  the  slender  ban-shee, 
From  the  heart  of  envy,  from  the  eye  of  evil, 

From  the  straight  arrows  of  the  slender  ban-shee, 
From  the  heart  of  envy,  from  the  eye  of  evil. 

Mary  Mother,  tend  thou  the  offspring  all, 
Bride  of  the  fair  palms,  guard  thou  my  flocks, 
Kindly  Columba,  thou  saint  of  many  powers, 
Encompass  thou  the  breeding  cows,  bestow  on  me  herds, 
Kindly  Columba,  thou  saint  of  many  powers, 
Encompass  thou  the  breeding  cows,  bestow  on  me 
herds. 


280 


OIBRE 


BEANNACHADH  BUACHAILLEACHD        [102] 


UBHAL  beinne,  siubhal  baile, 
Siubhal  featha  fada,  farsuinn, 
Buachailleachd  Mhic  De  mu'r  casaibh, 
Buan  us  reidh  gu'n  teid  sibb  dachaidh, 
Buachailleacbd  Mhic  De  mu'r  casaibh, 
Buan  us  reidh  gu'n  teid  sibh  dachaidh. 

Comraig  Charmaig  us  Chaluim-chille 
Bhith  da'r  tearmad  a  falbh  s  a  tilleadh, 
Agus  banachaig  nam  basa  mine, 
Bride  nan  or  chiabh  donn, 

Agus  banachaig  nam  basa  mine, 

Bride  nan  or  chiabh  donn. 


LABOUR  281 


HERDINCx  BLESSING 

Travelling  moorland,  travelling  townland, 

Travelling  mossland  long  and  wide, 

Be  the  herding  of  God  the  Son  about  your  feet, 

Safe  and  whole  may  ye  home  return, 

Be  the  herding  of  God  the  Son  about  your  feet, 
Safe  and  whole  may  ye  home  return. 

The  sanctuary  of  Carmac  and  of  Columba 

Be  protecting  you  going  and  coming, 

And  of  the  milkmaid  of  the  soft  palms, 

Bride  of  the  clustering  hair  golden  brown, 
And  of  the  milkmaid  of  the  soft  palms, 
Bride  of  the  clustering  hair  golden  brown. 


2  N 


282 


OIBRE 


COMRAIG  NAM  BA 

LARAGAN  reidh,  fada,  farsuinn, 
Faileagan  feile  fo  'r  casan, 
Cairdeas  Mhic  De  dh'  ar  toir  dhachaidh 
Gu  faiche  nam  fuaran, 
Faiche  nam  fuaran. 


Gum  bu  duinte  duibh  gach  slochd, 
Gu'm  bu  sumhail  duibh  gach  cnoc, 
Gum  bu  clumhaidh  duibh  gach  nochd, 
Am  fochar  nam  fuar-bheann, 
Fochar  nam  fuar-bheann. 


[103] 


Comraig  Pheadail  agus  Phoil, 
Comraig  Sheumais  agus  Eoin, 
Comraig  Bhride  mhin  's  Mhuir  Oigh, 
Dh'  ar  comhlach  's  dh'  ar  cuallach, 

O  !  comraig  gach  aon  dh'  an  chomhl 
Dh'  ar  comhnadh  's  dh'  ar  cuanadh. 


LABOUR  283 


THE  PROTECTION  OF  THE  CATTLE 

Pastures  smooth,  long,  and  spreading, 
Grassy  meads  aneath  your  feet, 
The  friendship  of  God  the  Son  to  bring  you  home 
To  the  field  of  the  fountains, 
Field  of  the  fountains. 

Closed  be  every  pit  to  you, 
Smoothed  be  every  knoll  to  you, 
Cosy  every  exposure  to  you, 
Beside  the  cold  mountains, 

Beside  the  cold  mountains. 

The  care  of  Peter  and  of  Paul, 

The  care  of  James  and  of  John, 

The  care  of  Bride  fair  and  of  Mary  Virgin, 

To  meet  you  and  to  tend  you, 
Oh  !  the  care  of  all  the  band 
To  protect  you  and  to  strengthen  you. 


284 


01BRE 


GLEIDHEADH  TREUID 


U'N  gleidheadh  Moire  min  an  ciob, 
Gu'n  gleidheadh  Bride  bith  an  ciob, 
Gu'n  gleidheadh  Calum-cille  an  ciob, 
Gu'n  gleidheadh  Maol-rithe  an  ciob, 
Gu'n  gleidheadh  Carmag  an  ciob, 
O'n  mhi-chu  's  o'n  mharbh-chu. 


[104] 


Gu'n  gleidheadh  Odhran  an  crodh, 
Gu'n  gleidheadh  Modan  an  crodh, 
Gu'n  gleidheadh  Donnan  an  crodh, 
Gu'n  gleidheadh  Moluag  an  crodh, 
Gu'n  gleidheadh  Maolruan  an  crodh, 
Am  boglach  's  an  crualach. 


Gu'n  gleidheadh  Spiorad  foir  an  treud, 
Gu'n  gleidheadh  Mac  Moir  Oigh  an  treud, 
Gu'n  gleidheadh  Ti  na  gloir  an  treud, 
Gu'n  gleidheadh  an  Teoir  an  treud, 
Bho  reubain  's  bho  mhearchall, 

Bho  reubain  's  bho  mhearchall. 


LABOUR 


GUARDING  THE  FLOCKS 

May  Mary  the  mild  keep  the  sheep, 
May  Bride  the  calm  keep  the  sheep, 
May  Columba  keep  the  sheep, 
May  Maolrithe  keep  the  sheep, 
May  Carmac  keep  the  sheep, 
From  the  fox  and  the  wolf. 

May  Oran  keep  the  kine, 
May  Modan  keep  the  kine, 
May  Donnan  keep  the  kine, 
May  Moluag  keep  the  kine, 
May  Maolruan  keep  the  kine, 
On  soft  land  and  hard  land. 

May  the  Spirit  of  peace  preserve  the  flocks. 
May  the  Son  of  Mary  Virgin  preserve  the  flocks, 
May  the  God  of  glory  preserve  the  flocks, 
May  the  Three  preserve  the  flocks, 
From  wounding  and  from  death-loss, 

From  wounding  and  from  death-loss. 


286 


OIBRE 


CRONAN  CUALLAICH 


[105] 


N  crodh  an  diugh  a  dol  imirig, 
Hill-i-ruin  us  o  h-ug  o, 
Ho  ro  la  ill  o, 
Hill-i-ruin  us  o  h-ug  o, 
Dol  a  dh'  itheadh  feur  na  cille, 

Hill-i-ruin  us  o  h-ug  o, 
Am  buachaille  fein  ann  ga'n  iomain, 
Ho  ro  la  ill  o, 
Hill-i-ruin  us  o  h-ug  o, 
Ga'n  cuallach,  ga'n  cuart,  ga'n  tilleadh, 

Hill-i-ruin  us  o  h-ug  o, 
Bride  bhith-gheal  bin  ga'm  blighinn, 

Hill-i-ruin  us  o  h-ug  o, 
Muire  mhin-gheal  bhi  ga'n  glidheadh, 

Hill-i-ruin  us  o  h-ug  o, 
'S  Iosa  Criosda  air  chinn  an  sliglie, 
Iosa  Criosda  air  chinn  an  slighe. 
Hill-i-ruin  us  o  h-ug  o. 


LABOUR  287 


A  HERDING  CROON 

The  cattle  are  to-day  going  a-flitting, 

Hill-i-ruin  us  o  h-ug  o, 

Ho  ro  la  ill  o, 

Hill-i-ruin  us  o  h-ug  o, 
Going  to  eat  the  grass  of  the  burial-place, 

Hill-i-ruin  us  o  h-ug  o, 
Their  own  herdsman  there  to  tend  them, 

Ho  ro  la  ill  o, 

Hill-i-ruin  us  o  h-ug  o, 
Tending  them,  fending  them,  turning  them, 

Hill-i-ruin  us  o  h-ug  o, 
Be  the  gentle  Bride  milking  them, 

Hill-i-ruin  us  o  h-ug  o, 
Be  the  lovely  Mary  keeping  them, 

Hill-i-ruin  us  o  h-ug  o, 
And  Jesu  Christ  at  the  end  of  their  journey, 
Jesu  Christ  at  the  end  of  their  journey. 

Hill-i-ruin  us  o  h-ug  o. 


OIBRE 


BEANNACHADH  GUIR 


[106] 


The  reciter  of  this  poem,  Donald  Maclean,  was  a  native  of  the  parish  of  Small  Isles. 
He  emigrated  with  many  others  to  Canada.  After  an  absence  of  many  years  he 
returned,  as  he  said,  '  Feuch  am  faighinn  larach  mo  dha  bhonn  a  bhothan,  agus 
leathad  mo  dha  shlinnein  a  dh'  uaigh  ann  am  fearann  mo  dhuthchais  agus  ann  an  uir 
m'  aithriche ' — 'To  see  if  I  could  get  the  site  of  my  two  soles  of  a  bothy  and  the 
breadth  of  my  two  shoulders  of  a  grave  in  the  land  of  my  heredity  and  in  the  lair 
of  my  fathers.'  Not  having  obtained  these  in  the  land  of  his  birth,  Donald  Maclean 
returned  to  the  land  of  his  adoption. 

Maclean  heard  this  poem,  and  many  other  poems  and  tales,  in  Canada  from  a 
woman  called  '  Sorcha  Chlannradhail,'  Clara  Clanranald,  beside  whom  he  lived  for 
sixteen  years.  When  so  many  of  the  small  crofts  of  Uist  were  converted  into  large 
farms,  the  people  removed  and  not  absorbed  among  the  remaining  crofters  emigrated 
to  Nova  Scotia,  Prince  Edward's  Island,  and  Cape  Breton.  Clara  Clanranald's 
people  had  been  evicted  from  Ormacleit,  South  Uist.  She  spoke  so  much  of  Uist 
and  of  the  Clanranalds  that  she  came  to  be  known  by  the  name  of  her  loved  chief. 

When  Donald  Maclean  left  Canada,  ten  or  twelve  years  ago,  Clara  was  102  years 
of  age.  She  was  still  active  and  industrious,  and  in  the  possession  of  all  her 
faculties,  and  of  all  her  love  for  '  the  old  land.'  When  Maclean  went  to  bid  her 
good-bye  she  took  his  hand  in  her  two  hands,  and  looking  him  full  in  the  face  with 
her  large  lustrous  blue  eyes  moist  with  tears,  said : — 

'  Tha  thu  falbh  a  ghaoil  a  Dhomhnuill  agus  Dia  mor  bhi  eadar  do  dha  shlinnein. 
Bu    tu    fein   an    deagh    nabaidh  agus    an    caraide    caomh. 


IRIDH  mi  moch  maduinn  Luan, 
Gabhaidh  mi  mo  rann  's  mo  dhuan, 
Theid  mi  deiseil  le  mo  chuaich, 
Gu  nead  mo  cjiearc  le  beaclid  na  buaidh 


Cuiream  mo  lamb  thoisg  ri  m'  chicb, 
Mo  lamb  dheas  ri  taic  mo  chridh, 
Iarram  gliocas  graidb  an  Ti, 
Ta  pailt  an  agh,  an  al  's  an  ni. 

Duineam  mo  dba  sbuil  air  ball, 
Mar  dballan-da  ni  snagan  mall, 
Sineam  mo  lamh  cbli  a  null 
Gu  nead  mo  cbirc  an  taobh  ud  thai). 


LABOUR  289 


HATCHING  BLESSING 

Ma  's  a  h-c  agusgu'n  ruig  thu  null  fearann  do  dhuthchais  agus  duthaich  do  bhreith, 
agus  gu'm  feumair  thu  tilleadh  a  nail  dh'an  fhonn-sa  rithist,  tha  mise  cur  mar 
bhoid  agus  mar  bhriathar  ort,  agus  mar  naoi  riaraiche  nam  bana-sith,  thu  dhol  gu 
ruig  Cladh  Mhicheil  ann  an  Ormacleit,  an  Uibhist,  agus  thu  thoir  as  a  sin  thugam-sa 
deannan  beag  urach  a  churar  air  clar  mo  ehridhe-sa  la  mo  bhais. 

'Agus  Micheal  caomh-gheal,  cro-gheal,  cra-gheal, 
Ga  do  dhiona,  ga  do  chaomhna,  ga  do  charamh, 
Le  treuin  a  laimhe,  le  uimh  a  ghaise, 
Fo  sgaile  drilleanach  a  sgeith.' 

'  Tliou  art  going  away,  beloved  Donald,  and  may  the  great  God  be  between  thy 
two  shoulders.  Thou  thyself  wert  the  good  neighbour  and  the  kind  friend.  If  it 
be  that  thou  reach  the  land  of  thy  heredity  and  the  country  of  thy  birth,  and  that 
thou  shouldst  have  to  come  back  again  to  the  land  of  thine  adoption,  I  place  it  upon 
thee  as  a  vow  and  as  a  charge,  and  as  the  nine  fulfilments  of  the  fairy  women,  that 
thou  go  to  the  burial-place  of  Michael  at  Ormacleit  in  Uist,  and  bring  to  me  from 
there  a  little  earth  that  shall  be  placed  upon  the  tablet  of  my  heart  the  day 
that  I  die. 

'And  may  Michael  kind-white,  strong-white,  red-white, 
Preserve  thee,  protect  thee,  provide  for  thee, 
With  the  might  of  his  hand,  with  the  point  of  his  spear, 
Under  the  shade  of  his  shimmering  shield.' 

I  will  rise  early  on  the  morning  of  Monday, 

I  will  sing  my  rune  and  rhyme, 

I  will  go  sunwise  with  my  cog 

To  the  nest  of  my  hen  with  sure  intent. 

I  will  place  my  left  hand  to  my  breast, 
My  right  hand  to  my  heart, 
I  will  seek  the  loving  wisdom  of  Him 
Abundant  in  grace,  in  broods,  and  in  flocks. 

I  will  close  my  two  eyes  quickly, 
As  in  blind-man's  buff  moving  slowly  ; 
I  will  stretch  my  left  hand  over  thither 
To  the  nest  of  my  hen  on  yonder  side. 


OIBRE 


An  ceud  ugh  a  bheir  mi  m'  theann, 
Cuiream  tuathal  e  air  mo  cheann. 


Togam  mo  lamh  thoisg  an  suas, 
Sineam  i  gun  chlos  gu  luath, 
Togam  an  da  ugh  an  nuas, 
Bithidh  an  uair  sin  tri  's  a  chuaich. 

Sineam  mo  lamh  dheas  a  ris, 
Togam  leath  's  a  ghreis  a  tri, 
Iarram  riaghladh  air  an  Righ, 
Bithidh,  mo  riar,  a  sia  's  an  linn. 

Lamh  mo  thoisg  an  dara  h-uair, 
Togam  ceithir  leath  an  nuas, 
An  ainm  Chriosda  Righ  nam  buadh, 
Bithidh  an  uair  sin  deich  's  a  chuaich. 

An  dorn  deas  is  treasa  coir, 
Togam  leis  a  dha  fo  m'  mheoir, 
Bithidh  aig  sgur  mo  ghur  gun  sgod, 
Fo  uchd  na  circe  brice  moir. 

Cuiream  suidhe  air  an  da  cheann, 
Us  mi  mar  bhalbhan  balbh  's  an  am, 
An  ainm  Chruithear  mhuir  us  bheann. 
An  ainm  gach  naoimh  us  ostail  ann. 

An  ainm  Thrianailt  uile  naoimh, 
An  ainm  Chalum-chille  chaoimh, 
Cuiream  iad  fo  chirc  Di-ardaoin, 
Thig  an  t  alach  aigh  Di-aoin. 


LABOUR  291 

The  first  egg  which  I  shall  bring  near  me, 
I  will  put  it  withershins  round  my  head. 


I  will  raise  my  left  hand  on  high, 
I  will  stretch  it  without  halt  quickly, 
I  will  lift  the  two  eggs  down  hither, 
There  shall  be  then  three  in  the  cog. 

I  will  stretch  my  right  hand  again, 

I  will  lift  with  it  at  the  time  three, 

I  will  seek  ruling  from  the  King, 

Then  verily  there  shall  be  six  in  the  clutch. 

I  will  raise  my  left  hand  the  second  time, 
I  will  lift  four  with  it  down, 
In  name  of  Christ,  King  of  power, 
There  shall  then  be  ten  in  the  cog. 

The  right  fist  of  strongest  claim, 
I  will  lift  with  it  two  in  my  fingers, 
Thus  at  ceasing  my  brood  will  be  complete, 
Beneath  the  breast  of  the  speckled  big  hen. 

I  will  put  soot  on  their  two  ends, 
And  I  dumb  as  the  dumb  the  while, 
In  name  of  Creator  of  sea  and  hill, 
In  name  of  saints  and  apostles  all. 

In  name  of  the  most  Holy  Trinity, 

In  name  of  Columba  kindly, 

I  will  set  the  eggs  on  Thursday, 

The  gladsome  brood  will  come  on  Friday. 


292 


OIBRE 


COMHARRACHADH  NAN  UAN 


[107] 


The  marking  of  the  lambs  is  done  on  Thursday,  being  St.  Columba's  day.  Upon 
no  account  would  the  people  mark  their  lambs  on  Friday,  or  in  any  manner  draw 
blood  on  that  day.     Nor  till  lately  would  they  use  iron  in  any  form  on  Friday. 

A  blacksmith  in  Benbecula,  a  Protestant,  an  excellent  man  and  an  admirable 
tradesman,  never  opened  his  smithy  on  Friday.  He  maintained  that  '  that  was  the 
least  he  could  do  to  honour  his  Master.' 

When  the  lambs  are  marked,  the  people  collect  the  bits  taken  out  of  their  ears, 
and  carefully  bury  them  beyond  the  reach  of  beast  or  bird.  They  say  that  a  plant, 
which  they  call  '  gearra-chluasach/  literally  ear-cuts,  ear-clips,  grows  from  them. 
This  plant  is  generally  found  growing  where  a  carcase  has  been  buried,  and 
when  ripe,  it  is  cut,  tied  up  in  a  bunch,  and  suspended  from  the  'casan 
ceanghail/  couple  above  the  door  of  the  lamb-cot,  and  dedicated  to 

'  Moire  mhin-gheal  nau  grasa  buan,  The  fair-white  Mary  of  lasting  graces, 

Air  shealbh  chaorach  air  ghaol  uan. '        For  luck  of  sheep  and  love  of  lambs. 

The   marks   made  on   the  ears  of  sheep  and  lambs  are  varied  and 
lescriptive  in  name,  as  : — '  barr/  '  beum,' '  cluigean,' '  cliopan,' '  cliopadh,' 

ITH  mo  sgian  ur,  geur,  glan,  gun  mheirg, 

Mo  bhreacan  fo  m'  ghlun  le  mo  luirich  dheirg, 
Cuiream  deiseil  mo  chleibh  an  ceud  bheum  gu  sealbli, 
An  ath  fhear  na  dbeigh  leis  a  gbrein  mar  ni  falbh. 

Uan  firionn  gun  ghaoid,  air  aon  datb,  gun  cbearb, 
Leig  a  mach  ris  an  raon,  fhuil  chraobhach  na  tearb. 
Ma  mhaireas  a  chraobh  air  an  fhraoch  le  barr  dearg, 
Bitb  mo  shealbhan  gun  ghaoid  fad  's  nach  caochail 
mi  n  t-ainm. 


An  Triuir  ta  shuas  an  Cathair  nam  buadh, 
Bin  buachailleachd  mo  threuid  us  mo  bhuair, 
Ga  'n  iomacbair  ri  teis  ri  gaillinn  's  ri  fuachd. 
Le  beannachd  nam  buadh  ga  'n  saodadli  a  nuas 
Bho  'n  tulaich  ud  shuas  gu  airidh. 


LABOUR  293 


MARKING  THE  LAMBS 

'crocan/  '  corran/  'duile,'  'nieaghlan,'  'meangan,'  'sgolta,'  'slios,'  'snathad,'  'sulag,' 
'  toll.'  These  marks  and  their  modifications  are  said  to  number  over  2;J0  in  the  island 
of  Benbecula,  in  the  island  of  North  Uist  over  480,  and  in  the  island  of  South 
Uist  over  500.     The  people  know  all  these  marks  and  modifications  at  a  glance. 

When  a  man  marries,  it  is  considered  a  good  omen  of  the  union  when  the  marks 
on  his  own  sheep  and  those  on  the  sheep  brought  him  by  his  wife  are  nearly  alike, 
and  the  necessary  change  easily  effected. 

'  IAHRATAS  XA  I'AOIHE  B1GE.  THE  REQUEST  OP  THE  LITTLE  SHEEP. 

Na  lorn  mo  oheanii,  Do  not  clip  my  head, 

'S  na  loisg  mo  chiiamlian. '  And  do  not  burn  my  bones. 

The  small  native  sheep  have  a  long  tuft  of  wool  called  'sguman'  coming  down 
the  face.  They  are  hardy,  picturesque  little  animals,  almost  wholly  free  from  the 
innumerable  diseases  which  the  larger  but  softer  breeds  of  sheep  have  brought  in 
their  train.  The  sheep  is  regarded  with  a  veneration  which  is  not  extended  to  the 
cow  or  other  animals. 

My  knife  will  be  new,  keen,  clean,  without  stain, 

My  plaid  beneath  my  knee  with  my  red  robe, 

I  will  put  sunwise  round  my  breast  the  first  cut  for  luck, 

The  next  one  after  that  with  the  sun  as  it  moves. 

A  male  lamb  without  blemish,  of  one  colour,  without  defect, 
Allow  thou  out  on  the  plain,  nor  his  flowing  blood  check, 
If  the  froth  remains  on  the  heather  with  red  top, 
My  flock  will  be  without  flaw  as  long  as  I  change  not  the 
name. 

The  Three  who  are  above  in  the  City  of  glory, 
Be  shepherding  my  flock  and  my  kine, 
Tending  them  duly  in  heat,  in  storm,  and  in  cold, 
With  the  blessing  of  power  driving  them  down 
From  yonder  height  to  the  sheiling  fold. 


294  OIBRE 


Ainm  Airil  is  ailne  snuadli, 
Ainm  Ghabril  fadh  an  Uain, 
Ainm  Raphail  flath  nam  buadli, 
Ga  'n  cuartach  us  ga  'n  tearnadh. 

Ainm  Mhuiril  us  Mhuire  Oigh, 
Ainm  Pheadail  agus  Phoil, 
Ainm  Sheumais  agus  Eoin, 
Gach  aingheal  's  ostal  air  an  toir, 
Ga  n  gleidheadh  beo  le  'n  alach, 

Ga  'n  gleidheadh  beo  le  'n  alach 


LABOUR  295 

The  name  of  Ariel  of  beauteous  bloom, 
The  name  of  Gabriel  herald  of  the  Lamb, 
The  name  of  Raphael  prince  of  power, 
Surrounding  them  and  saving  them. 

The  name  of  Muriel  and  of  Mary  Virgin, 
The  name  of  Peter  and  of  Paul, 
The  name  of  James  and  of  John, 
Each  angel  and  apostle  on  their  track, 
Keeping  them  alive  and  their  progeny, 

Keeping  them  alive  and  their  progeny. 


29G 


OIBltE 


AM  EEANNACHD  LOMBAIDH         [108] 

When  a  man  has    shorn  a  sheep   and    has    set 

ALBH  lorn  's  thig  molach,. 
Beir  am  boirionn  Bealltain, 
Bride  mhin  a  bhi  dha  d'  chonaill, 
Moire  gheal  dlia  d'  aurais, 

Moire  gheal  dha  d'  aurais. 

Micheal  mil  a  bhi  dha  d'  dhion 
Bho  'n  mhi-chu  us  bho  'n  an-chu, 
Bho  'n  mhac-tir  's  bho  'n  mhadhan  stig, 
'S  bho  ianaibh  ineach  call-ghobh, 
Bho  ianaibh  ineach  cam-ghobh. 


LABOUR  297 


THE  CLIPriNG  BLESSING 

it  free,  he  waves  his  hand  after  it  and  says  : — 

Go  shorn  and  come  woolly, 
Bear  the  Beltane  female  lamb, 
Be  the  lovely  Bride  thee  endowing, 
And  the  fair  Mary  thee  sustaining. 
The  fair  Mary  sustaining  thee. 

Michael  the  chief  be  shielding  thee 
From  the  evil  dog  and  from  the  fox, 
From  the  wolf  and  from  the  sly  bear, 
And  from  the  taloned  birds  of  destructive  bilh 
From  the  taloned  birds  of  hooked  bills. 


208 


OIBRE 


DUAN  DEILBH 


[10'J] 


During  the  winter  months  the  women  of  Highland  households  are  up  late  and 
early  at  'calanas' — this  comprehensive  term  embracing  the  whole  process  of  wool- 
working  from  the  raw  material  to  the  finished  cloth.  The  process  is  an  important 
factor  in  the  internal  economy  of  a  Highland  family.  The  industry  of  these 
women  is  wonderful,  performed  lovingly,  uncomplainingly,  day  after  day,  year  after 
year,  till  the  sands  of  life  run  down.  The  life  in  a  Highland  home  of  the  crofter 
class  is  well  described  in  the  following  lines: — 

In  the  long  winter  night 


Air  oidhche  fhada  gheamhraidh 
Theid  teanndadh  ri  gniamh, 
A  toir  eolas  do  chloinn 
Bith  an  seann  duine  liath, 
An  nighean  a  cardadh, 
A  mliathair  a  sniamh, 
An  t-iasgair  le  a  shnathaid 
A  caramh  a  lian.' 


All  are  engaged, 
Teaching  the  young 
Is  the  grey-haired  sage, 
The  daughter  at  her  carding. 
The  mother  at  her  wheel, 
While  the  fisher  mends  his  net 
With  his  needle  and  his  reel. 


'Calanas'  is  an  interesting  process.  The  wool  is  carefully  sorted  and  the  coarser 
parts  put  aside.  It  is  then  washed  and  laid  out  to  dry,  and  again  examined  and 
teased,  and  all  lumps  and  refuse  taken  out. 

If  the  wool  is  meant  to  be  made  into  very  fine  cloth,  it  is  drawn  on  combs  of 
specially  long  teeth ;  if  into  ordinary  cloth,  it  is  earded  on  the  cards  without  going 
through  the  combs.  After  carding,  the  wool  is  made  into  '  rolagan,'  rowans,  and  spun 
into  thread,  which  is  arranged  into  hanks.  At  this  stage  the 
thread  is  generally  dyed,  although  occasionally  the  wool  is  dyed 
after  the  teasing  process  and  before  being  carded.  The  work  of 
dyeing  requires  much  care  and  knowledge  and  practical  skill. 
It  is  done  with  native  plants  gathered  with  patient  care  from 
the  rocks  and  hills,  moors  and  fields  and  lakes,  and  with  certain 
irths.     When  it  is  considered  that  a  thorough  knowledge  of 

AORN  nam  buadh. 

Gu  deilbh  's  gu  luadh, 

Bi  ceud  gu  leth  dual 

Ri  aireamh. 

Snath  gorm  gu  math  caol, 
Dha  gheala  ri  a  thaobh, 
Agus  sgarlaid  ri  taobh 
A  mhadair. 


LABOUR  299 


THE  CHANT  OF  THE  WARPING 

plants  is  necessary,  their  locality,  their  colouring  properties,  whether  of  root, 
stem,  or  leaf,  and  the  stage  of  growth  or  decay,  it  will  be  understood  that  those  who 
use  them  need  much  intelligence.  All  Highland  women  are  practical  dyers,  some 
more  skilful  than  others.  From  infancy  they  are  trained  in  'calanas,'  and  in  plants 
and  dyeing ;  the  whole  clothing,  including  the  blankets,  of  the  household  being 
dependent  upon  their  skill  and  industry.  Are  there  any  other  women  in  any 
class  who  can  show  such  widespread  skill  and  intelligence  as  these  Highland  women 
show  in  wool-working  and  dyeing  operations  ?  Home-made  tartans  and  other  fabrics, 
made  many  generations,  sometimes  centuries,  ago,  are  not  only  wonderfully  fine  in 
texture,  but  all  the  different  colours  are  still  remarkably  bright  and  beautiful. 

The  Celts  must  have  bad  an  eye  for  colour  in  very  early  times.  The  Book  of 
Kells  is  said  by  experts  to  be  the  most  beautiful  illuminated  manuscript  in  the  world. 
It  is  believed  to  have  been  written  in  the  Columban  monastery  of  Iona,  and  to  have 
escaped  the  Xorse  destruction  of  mss.  and  been  carried  to  the  Columban  monastery 
of  Kells.  Not  only  are  the  forms  of  the  initial  letters  in  the  Ms.  marvellously  intricate 
and  artistic,  but  the  different  pigments  used  in  colouring  are  still  bright  and  beauti- 
ful and  fresh,  while  the  colouring  of  copies  made  during  this  century  is  already  sickly 
and  faded. 

The  pattern  of  the  tartan  or  other  cloth  to  be  woven  is  first  designed  on  a  small 
piece  of  wood,  the  thread  being  placed  on  the  wood  according  to  the  design  pro- 
posed. This  is  called  'suidheachadh,'  setting.  It  is  a  work  that  requires  patient 
care  and  skill  in  order  to  bring  out  the  pattern  correctly. 

The  Chant  of  the  Warping  is  feelingly  intoned  by  the  women  in  warping  the 
web.  When  a  word  or  a  phrase  has  struck  their  minds,  they  stop  singing  in  order 
to  emphasise  the  sentiment  in  a  word  or  a  phrase  of  their  own,  beseeching  Mary's 
beloved  Son  to  give  them  strength  to  observe  His  laws.  These  pious  interjections 
and  momentary  stoppages  may  not  add  to  the  beauty  of  the  singing,  but  they  do  to 
the  picturesqueness. 

Thuksday  of  beneficence, 
For  warping  and  waulking, 
An  hundred  and  fifty  strands  there  shall  be, 
To  number. 

Blue  thread,  very  fine, 
Two  of  white  by  its  side, 
And  scarlet  by  the  side 
Of  the  madder. 


30(>  OIBRE 


Bi  mo  dhcilbh  gu  math  reidh, 
Thoir  do  beannachd  dliomh  Dlie. 
Us  do  gach  uile  fo  m'  chlcith 
'S  an  fhardraich. 

A  Mhicheil,  aingil  nam  buadh, 
A  Mhoire  mhin-ghil  tba  shuas, 
A  Chriosd,  a  Bhuachaill  an  t-sluagh. 
Dean  bhur  beannachd  bi-bhuan 
A  bhairig. 

Do  gach  neach  laigheas  sios, 
An  ainm  Athar  us  Chriosd, 
Agus  Spiorad  na  siocliaint 
Ghrasmhor. 

Crath  a  nuas  oirnn  mar  dhriuchd, 
Gliocas  caon  na  ban  chiuin, 
Nach  do  dhibir  riamli  ivd 
An  Aid  Righ. 

Cum  air  falbh  gach  drocli  sluiil, 
Gach  uile  mhuinntir  droch  ruin, 
Coisrig  cur  agus  dluth 
Gach  snathla. 

Cur  do  ghairdean  mu  'n  cuairt, 
Air  gach  te  bhios  ga  luadh, 
Agus  dean  a  tearmad  aig  uair 
A  saruich. 

Thoir  domh  subhailcean  mor, 
Mar  bh'  aig  Muire  ri  a  lo, 
Chum  's  gu  'n  sealbliaich  mi  gloir 
An  Aid  Bioh. 


LABOUR  .301 

My  warp  shall  be  very  even. 
Give  to  me  Thy  blessing,  O  God, 
And  to  all  who  are  beneath  my  roof 
In  the  dwelling. 

Michael,  thou  angel  of  power, 
Mary  fair,  who  art  above, 
Christ,  Thou  Shepherd  of  the  people, 
Do  ye  your  eternal  blessing 
Bestow. 

On  each  one  who  shall  lie  down, 
In  name  of  the  Father  and  of  Christ, 
And  of  the  Spirit  of  peacefulness, 
And  of  grace. 

Sprinkle  down  on  us  like  dew 
The  gracious  wisdom  of  the  mild  woman, 
Who  neglected  never  the  guidance 
Of  the  High  King. 

Ward  away  every  evil  eye, 
And  all  people  of  evil  wishes, 
Consecrate  the  woof  and  the  warp 
Of  every  thread. 

Place  Thou  Thine  arm  around 
Each  woman  who  shall  be  waulking  it, 
And  do  Thou  aid  her  in  the  hour 
Of  her  need. 

Give  to  me  virtues  abundant, 
As  Mary  had  in  her  day, 
That  I  may  possess  the  glory 
Of  the  High  King. 


OIBRE 

Bho  'n  *s  tus  a  Dlie  tha  toir  fas, 
Do  gach  gne  agus  gnaths, 
Thoir  dhuinn  olainn  thar  bharr 
An  fheuir  ghlais. 

Coisrig  sealbh  anns  gach  ait, 
Le  'n  uain  bheaga  bhinne  bhath, 
Us  cuir  an  lionmhoireachd  al 
Ar  treudais. 

Chum  's  gu  'm  faigh  sinn  diubh  cloimh, 
Bainne  sultmhor  r'a  ol, 
Us  nach  bi  gainn  oirun  a  chomhdach 
Eirigh. 


LABOUR 

Since  Thou,  O  God,  it  is  who  givest  growth, 
To  each  species  and  kind, 
Give  ns  wool  from  the  surface 
Of  the  green  grass. 

Consecrate  the  flock  in  every  place, 
With  their  little  lambs  melodious,  innocent, 
And  increase  the  generations 
Of  our  herds. 

So  that  we  may  obtain  from  them  wool, 
And  nourishing  milk  to  drink, 
And  that  no  dearth  may  be  ours 
Of  day  clothing. 


OIBltE 


BEANNACHD  BEAIRTE 

UIDHEAGAN  no  corrdo  shnath 
Cha  do  chum  's  clia  chum  mo  lamh. 

Gach  dath  a  ta  's  a  bhoglia-fhrois 

Chaidh  troimh  mo  mheoirean  fo  na  chrois, 

Geal  us  dubh,  dearg  us  madar, 
Uaine,  ciar-ghlas,  agus  sgarlaid, 

Gorm,  us  grisionn  's  dath  na  caorach, 
'S  caoibean  cha  robh  dhith  air  aodach. 

Guidhim  Bride  bith  na  faolachd, 
Guidhim  Muire  mill  na  gaolachd, 
Guidhim  losa  Criosd  na  daonnachd, 

Gun  mi  fein  dhol  eug  a  'n  aonais, 

Gun  mi  fein  dhol  eug  a  'n  aonais. 


[110] 


ABOUR  305 


LOOM  BLESSING 

Thrums  nor  odds  of  thread 

My  hand  never  kept,  nor  shall  keep, 

Every  colour  in  the  bow  of  the  shower 

Has  gone  through  my  fingers  beneath  the  cross, 

White  and  black,  red  and  madder, 
Green,  dark  grey,  and  scarlet, 

Blue,  and  roan,  and  colour  of  the  sheep, 
And  never  a  particle  of  cloth  was  wanting. 

I  beseech  calm  Bride  the  generous, 
I  beseech  mild  Mary  the  loving, 
I  beseech  Christ  Jesu  the  humane, 
That  I  may  not  die  without  them, 

That  I  may  not  die  without  them. 


2q 


306 


OIBRE 


SUIDHEACHADH  NA  H-IOMAIRT 


[111] 


'  Ihirt,'  'iomairt,'  'iumairt,'  'umairt'  is  cloth  striped  lengthwise,  not  crosswise. 
While  the  warp  of  the  '  iomairt'  is  composed  of  stripes  of  various  colours,  the  weft  is 
confined  to  one — generally  light  blue,  dark  blue,  or  black.  This  cloth  was  confined 
to  women's  use,  in  the  '  earasaid,'  the  '  tonnag,'  the  '  guaileachan,'  and  the  petticoat. 
Setting  the  '  iomairt,'  like  setting  other  warp,  and  setting  the 

!NT  dubh  mu'n  gheal, 

An  geal  mu'n  dubh, 

An  t-uaine  meadhon  an  deirg, 

An  dearg  am  meadhon  an  duibh, 

An  dubh  am  meadhon  an  deirg, 
An  dearg  am  meadhon  a  ghil, 
An  geal  am  meadhon  an  uaine, 
An  t-uaine  am  meadhon  a  ghil. 

An  geal  am  meadhon  a  ghuirm, 
An  gorm  am  meadhon  na  sgarlaid, 


An  sgarlaid  ris  a  ghorm, 
An  gorm  ris  an  sgarlaid. 
An  sgarlaid  ris  an  dubh, 
An  dubh  ris  an  sgarlaid. 

Snathla  ri  da  shnathla 
Do  dha  dhath, 
Da  shnathla  dhubh, 
Ri  aon  snathla  geal. 

Seachd  snathla  ri  coig, 
Coig  ri  tri, 
Tri  ri  dha, 
Dha  ri  aon, 
Anns  gach  oir. 


.ABOUlt  307 


SETTING  THE  IOMAIRT 

eggs,  and  many  other  operations  of  the  people,  was  done  on  Thursday,  that  beinj; 
the  day  of  St.  Columba.  Framing  the  web  is  a  work  of  much  anxiety  to  the 
housewife,  and  she  and  her  maidens  are  up  very  early  to  put  the  thread  in  order. 

The  thread  of  the  '  iomairt,'  like  that  of  the  tartan,  was  very  fine,  hard-spun 
and  double  twisted,  rendering  the  cloth  extremely  durable. 

The  black  by  the  white, 

The  white  by  the  black, 

The  green  in  the  middle  of  the  red, 

The  red  in  the  middle  of  the  black. 

The  black  in  the  middle  of  the  red, 
The  red  in  the  middle  of  the  white, 
The  white  in  the  middle  of  the  green, 
The  green  in  the  middle  of  the  white. 

The  white  in  the  middle  of  the  blue, 
The  blue  in  the  middle  of  the  scarlet, 


The  scarlet  to  the  blue. 
The  blue  to  the  scarlet, 
The  scarlet  to  the  black, 
The  black  to  the  scarlet. 

A  thread  to  two  threads 
Of  two  colours. 
Two  threads  of  black 
To  one  thread  of  white. 

Seven  threads  to  five, 
Five  to  three, 
Three  to  two, 
Two  to  one. 
In  each  border. 


308  OIBRE 


BEANNACHADH  GARMAIN  [112] 

In  the  Outer  Isles  women  generally  do  the  weaving,  while  in  the  Inner 
Isles  and  on  the  mainland  it  is  usually  done  by  men. 

In   Uist,  when  the  woman  stops  weaving  on  Saturday  night  she 
carefully  ties  up  her  loom  and  suspends  the  cross  or  crucifix  above  the 

EANNAICH,  a  Thriath  nam  flath  fial, 
Mo  bheirt  's  gach  sian  a  ta  na  m'  choir, 
Beannaich,  mi  na'm  uile  ghniamh 
Dean  mi  tiaruinte  ri  m'  blieo. 

Bho  gach  gruagach  us  ban-shith, 
Bho  gach  mi-run  agus  bron, 
Cuidich  mi,  a  Chuidich-Thi, 
Fad  's  a  bhios  mi'n  tir  nam  beo. 

An  ainm  Mhuire  mhin  nam  feart, 
Chalum-chille  cheart  nam  buadh, 
Coistrig  ceithir  phuist  mo  bheairt, 
Gu'n  am  beairtich  mi  Di-luain. 

A  casachan,  a  slinn,  's  a  spal, 
A  Iwteaehean,  a  snath,  's  a  gual, 
A  crann-aodaich,  's  a  crann-snath, 
Fuidheagan  us  snath  nan  dual. 

Gacli  aodach  dubh,  geal,  us  ban, 
Grisionn,  lachdunn,  sgaireach,  ruadli, 
Thoir  do  bheannachd  anns  gach  ait, 
Air  gach  spal  a  theid  fo  dhual. 

Mar  sin  bidh  mo  bheairt  gun  bheud, 
Gu'n  an  eirich  mi  Di-luain  ; 
Bheir  Muire  mhin-gheal  dhomh  dh'a  speis, 
'S  cha  bhi  eis  air  nach  faigh  mi  buaidh. 


LABOUR 


LOOM  BLESSING 


sleay.  This  is  for  the  purpose  of  keeping  away  the  brownie,  the  banshee,  the 
'  peallan,'  and  all  evil  spirits  and  malign  influences  from  disarranging  the  thread 
and  the  loom.  And  all  this  is  done  with  loving  care  and  in  good  faith,  and  in 
prayer  and  purity  of  heart. 

Bless,  O  Chief  of  generous  chiefs, 
My  loom  and  everything  a-near  me, 
Bless  me  in  my  every  action, 
Make  Thou  me  safe  while  I  live. 

From  every  brownie  and  fairy  woman, 

From  every  evil  wish  and  sorrow, 

Help  me,  O  Thou  helping  Being, 

As  long  as  I  shall  be  in  the  land  of  the  living. 

In  name  of  Mary,  mild  of  deeds, 
In  name  of  Columba,  just  and  potent, 
Consecrate  the  four  posts  of  my  loom, 
Till  I  begin  on  Monday. 

Her  pedals,  her  sleay,  and  her  shuttle, 
Her  reeds,  her  warp,  and  her  cogs, 
Her  cloth-beam,  and  her  thread-beam, 
Thrums  and  the  thread  of  the  plies. 

Every  web,  black,  white,  and  fair, 

Roan,  dun,  checked,  and  red, 

Give  Thy  blessing  everywhere, 

On  every  shuttle  passing  under  the  thread. 

Thus  will  my  loom  be  unharmed, 

Till  I  shall  arise  on  Monday ; 

Beauteous  Mary  will  give  me  of  her  love, 

And  there  shall  be  no  obstruction  I  shall  not  overcome. 


310  OIBRE 


COISRIGEADH  AN  AODAICH  [113] 

Formerly  throughout  the  Highlands  and  Islands  the  cloth  for  the  family  was  made 
at  home.  At  present  home-made  clothing  is  chiefly  made  in  the  Islands,  and  even 
there  to  a  lesser  extent  than  formerly. 

After  the  web  of  cloth  is  woven  it  is  waulked,  to  thicken  and  strengthen  and 
brighten  it.  The  frame  on  which  the  cloth  is  waulked  is  a  board  some  twelve  to 
twenty-four  feet  long  and  about  two  feet  broad,  grooved  lengthwise  along  its  surface. 
The  frame  is  called  'cleith,'  wattle,  and  '  cleith-luaidh,'  waulking-wattle,  probably 
from  its  having  been  originally  constructed  of  wattle-work.  The  waulking-frame  is 
raised  upon  trestles,  while  the  waulking-women  are  ranged  on  seats  on  either  side, 
about  two  feet  of  space  being  allowed  to  each  woman.  The  web  is  unrolled  and 
laid  along  the  board.  It  is  then  saturated  with  ammonia,  warm  water,  and  soap- 
suds, and  the  women  work  it  vigorously  from  side  to  side  across  the  grooves  of  the 
frame,  slowly  moving  it  lengthwise  also,  that  each  part  of  the  cloth  may  receive 
due  attention.  The  lateral  movement  of  the  cloth  is  sunwise.  Occasionally  the 
waulking-board  is  laid  on  the  ground  instead  of  on  trestles,  and  the  women  work 
the  cloth  with  their  feet  instead  of  with  their  hands. 

Generally  the  waulking-women  are  young  maidens,  a  few  married  women  of  good 
voice  being  distributed  among  them.  They  sing  as  they  work,  one  singing  the  song, 
the  others  the  chorus.  Their  songs  are  varied,  lively,  and  adapted  to  the  class  of 
work.  Most  of  them  are  love-songs,  with  an  occasional  impromptu  song  on  some 
passing  event — perhaps  on  the  casual  stranger  who  has  looked  in,  perhaps  a  wit 
combat  between  two  of  the  girls  about  the  real  or  supposed  merits  or  demerits 
of  their  respective  lovers.  These  wit  combats  are  much  enjoyed,  being  often 
clever,  caustic,  and  apt. 

A  favourite  subject  at  these  waulkings  is  Prince  Charlie,  and  a  favourite  song  is 
'Morag' — little  Marion — the  endearing  term  under  which  the  Prince  is  veiled. 
The  words  of  the  song  are  vigorous  and  passionate,  and  the  air  stirring,  while  the 
subject  is  one  to  fire  the  hearts  and  imaginations  of  the  people  even  at  this  distance 
of  time,  and  notwithstanding  the  spoliations,  oppressions,  and  butcheries  inflicted  on 
their  fathers  through  their  adherence  to  '  Morag.' 

The  song  begins  as  follows  : — 

Chorus.  '  Agus  ho  Mhorag,  And  ho  ro  Mòrag, 

Ho  ro  na  ho  ro  gheallaidh,  Ho  ro  na  ho  ro  darling, 

Agus  ho  Mhorag.  And  ho  ro  Morag. 

Mhorag  chiatach  a  chul  dualaich,  Beauteous  Morag  of  the  clustering  locks, 

'S  e  do  luaidh  tha  tighiuii  air  m'  aire.  To  sing  of  thee  is  my  intent. 


.A  HOUR  .'511 


THE  CONSECRATION  OF  THE  CLOTH 

Ma  dli'  imich  tint  null  thar  chuan  If  thou  art  gone  beyond  the  sea, 

(iu  inn  luadh  thig  thu  dachaidh.  Prithee  hasten  home  to  me. 

Cuimhnich  thoir  leat  bannal  ghruagach,  Remember,  bring  a  band  of  maidens, 

A  luaidheas  an  clo-ruadh  gu  daingean.'  Who  will  waulk  the  red  cloth  firmly. 

When  the  women  have  waulked  the  cloth,  they  roll  up  the  web  and  place  it  on 
end  in  the  centre  of  the  frame.  They  then  turn  it  slowly  and  deliberately  sunwise 
along  the  frame,  saying  with  each  turn  of  the  web  : — 

'  Cha  'n  ath-aodach  seo.  This  is  not  second  clothing. 

Cha  'n  f  haoigh  seo.  This  cloth  is  not  thigged. 

Cha  chuid  cleir  no  sagairt  seo.'  This  is  not  the  property  of  cleric  or  priest. 

Another  form  is  : — 

'  Roinn  a  h-aon,  roinn  a  dha,  roinn  a  tri,  Division  one,  division  two,  division  three, 
roinn  a  ceithir,  roinn  a  coig,  roinn  a  sia,  roinn  division  four,  division  five,  division  six,  divi- 
a  seachd,  roinn  a  seachd.  sion  seven,  division  seven. 

'  Cha'n  aodach  seo  do  shagairt  no  chleir,  This  is  not  cloth  for  priest  or  cleric, 

Ach  's  aodach  e  do  mo  Dhomhllan  caomhach  But  it  is  cloth  for  my  own  little  Donald  of 

fein,  love, 

Do  m'  chombanach  graidh  'sdodh'  Iain  an  For   my   companion   beloved,   for  John   of 

aigh>  joy, 

'S  do  Mhuiril  is  aillidh  sgeimh.'  And  for  Muriel  of  loveliest  hue. 

Each  member  of  the  household  for  whom  the  cloth  is  intended  is  mentioned  by 
name  in  the  consecration.  The  cloth  is  then  spat  upon,  and  slowly  reversed  end  by 
end  in  the  name  of  Father  and  of  Son  and  of  Spirit  till  it  stands  again  in  the  centre 
of  the  frame.  The  ceremony  of  consecrating  the  cloth  is  usually  intoned,  the 
women,  hitherto  gay  and  vivacious,  now  solemn  and  subdued,  singing  in  unison. 
The  woman  who  leads  in  the  consecration  is  called  '  coisreagan/  consecrator  or 
celebrant.  After  the  cloth  is  waulked  and  washed  it  is  rolled  up.  This  is  called 
'  coilleachadh  ' — stretching, — 'coilleachadh  an  aodaich  ' — stretching  the  cloth, — a 
process  done  with  great  care  in  order  to  secure  equal  tension  throughout  the  web. 

The  operation  of  waulking  is  a  singularly  striking  scene,  and  one  which  High- 
landers cherish  wherever  situated. 


312  OIRRE 


COISRIGEADH  AN  AODAICH 


S  math  a  ghabhas  mi  mo  rann, 
A  teurnadh  le  gleann  ; 
Aon  rann, 
Da  rann, 
Tri  rann, 
Ceithir  rann, 
Coig  rann, 
Sia  rann, 
Seachd  rann, 
Seachd  gu  leth  rann 
Seachd  gu  leth  rann. 

Nar  a  gonar  fear  an  eididh, 

Nar  a  reubar  e  gu  brath, 

Cian  theid  e  n  cath  no  'n  comhrag, 

Sgiath  chomarach  an  Domhnach  da, 

Cian  theid  e  'n  cath  no  'n  comhrag, 

Sgiath  chomarach  an  Domhnach  da. 

Cha  'n  ath-aodach  seo,  's  cha'n  fhaoigh  e, 
'S  cha  chuid  cleir  no  sagairt  e. 

Biolair  uaine  ga  buain  fo  lie, 
'S  air  a  toir  do  mhnai  gun  fhiosd, 
Lurg  an  fheidh  an  ceann  an  sgadain, 
'S  an  caol  chalp  a  bhradain  bhric. 


LABOUR 


THE  CONSECRATION  OF  THE  CLOTH  (continued) 

Well  can  I  say  my  rune, 
Descending  with  the  glen  ; 

One  rune, 

Two  runes, 

Three  runes, 

Four  runes, 

Five  runes, 

Six  runes, 

Seven  runes, 

Seven  and  a  half  runes, 

Seven  and  a  half  runes. 

May  the  man  of  this  clothing  never  be  wounded, 
May  torn  he  never  be ; 
What  time  he  goes  into  battle  or  combat, 
May  the  sanctuary  shield  of  the  Lord  be  his. 
What  time  he  goes  into  battle  or  combat, 
May  the  sanctuary  shield  of  the  Lord  be  his. 

This  is  not  second  clothing  and  it  is  not  thigged, 
Nor  is  it  the  right  of  sacristan  or  of  priest. 

Cresses  green  culled  beneath  a  stone, 

And  given  to  a  woman  in  secret. 

The  shank  of  the  deer  in  the  head  of  the  herring. 

And  in  the  slender  tail  of  the  speckled  salmon. 


2  it 


OIBRE 


BEANXACHADH  SEILG 


114] 


A  young  man  was  consecrated  before  he  went  out  to  hunt.     Oil  was  put  on  his 
head,  a  bow  was  placed  in  his  hand,  and  he  was  required  to  stand  with  bare  feet  on 
the  bare  grassless  ground.     The  dedication  of  the  young  hunter  was  akin  to  those 
of  the  'tnaor,'  the  judge,  the  chief,  and  the  king,  on  installa- 
tion.    Many   conditions  were    imposed   on    the   young  man, 
which  he  was  required  to  observe  throughout  life.     He  was 

HO  m'  leasraidh  gliineadh  thu  a  mhic, 
Seolaim  thu  an  t-iul  tha  ceart, 
An  ainm  naomh  nan  aon  ostal  deug, 
An  ainm  Mliic  De  chaidh  a  reubadli  leat. 

An  ainm  Sheumais,  Pheadail,  agus  Phail, 
Eoin  bhaistidh,  us  Eoin  ostail  tha  shuas, 
Eucais  leigh,  agus  Steafain  a  chraidh, 
Mhuiril  mhin,  us  Mhoire  mathair  Uain. 

An  ainm  Phadra  naoimh  nam  feart, 
Agus  Charmaig  nan  ceart  's  nan  tuam, 
Chaluim  chaoimh,  's  Adhamhnain  nan  reachd, 
Flute  bhith,  us  Bhride  bhliochd  us  bhuar. 


An  ainm  JMhicheil  mil  nan  slogh, 
An  ainm  Airil  og  nan  snuadli, 
An  ainm  Uiril  nan  eiabhan  oir, 
A"us  Ghabrail  f'adh  (Jiidi  nam  buadh 


An  trath  a  dlniineas  tu  do  shuil, 
Cha  lub  thu  do  ghlun  s  cha  ghluais, 
Cha  Icon  tliu  lacli  bhios  air  an  t-snamh, 
Chaoidh  cha  chreach  thu  h-alach  uaip. 


LA HOUR 


HUNTING  BLESSING 

not  to  take  life  wantonly.  He  was  not  to  kill  a  bird  sitting,  nor  a  beast  lying 
down,  and  he  was  not  to  kill  the  mother  of  a  brood,  nor  the  mother  of  a  suckling. 
Nor  was  he  to  kill  an  unfledged  bird  nor  a  suckling  beast,  unless  it  might  be 
the  young  of  a  bird,  or  of  a  beast,  of  prey.  It  was  at  all  times  permissible  and 
laudable  to  destroy  certain  clearly  defined  birds  and  beasts  of  prey  and  evil  reptiles, 
with  their  young. 

From  my  loins  begotten  wert  thou,  my  son, 
May  I  guide  thee  the  way  that  is  right, 
In  the  holy  name  of  the  apostles  eleven 
In  name  of  God  the  Son  torn  of  thee 

In  name  of  James,  and  Peter,  and  Paul, 
John  the  baptist,  and  John  the  apostle  above, 
Luke  the  physician,  and  Stephen  the  martyr, 
Muriel  the  fair,  and  Mary  mother  of  the  Lamb. 

In  name  of  Patrick  holy  of  the  deeds, 
And  Carmac  of  the  rights  and  tombs, 
Columba  beloved,  and  Adamnan  of  laws, 
Fite  calm,  and  Bride  of  the  milk  and  kine. 

In  name  of  Michael  chief  of  hosts, 
In  name  of  Ariel  youth  of  lovely  hues, 
In  name  of  Uriel  of  the  golden  locks, 
And  Gabriel  seer  of  the  Virgin  of  grace. 

The  time  thou  shalt  have  closed  thine  eye, 
Thou  shalt  not  bend  thy  knee  nor  move, 
Thou  shalt  not  wound  the  duck  that  is  swimming, 
Never  shalt  thou  harry  her  of  her  young. 


OIBRE 

Eala  bhan  a  ghlugaid  bhinn, 
Odlira  sgaireach  nan  ciabh  donn, 
Cha  ghear  thu  it  as  an  druim, 
Gu  la-bhrath,  air  bbarr  nan  tonn. 

Air  an  ite  bitbeadh  iad  a  ghnath 

Mu  'n  cuir  thu  lamhaidh  ri  do  chluais, 

Us  bheir  Moire  mhin-gheal  dhut  dha  gradh 

Us  bheir  Bride  aluinn  dhut  dha  buar. 

Cha  'n  ith  thu  farasg  no  blianach, 
No  aon  ian  nach  leag  do  lamb, 
Bi-sa  taingeil  leis  an  aon-fhear, 
Ge  do  robh  a  naodh  air  snamh. 

Eala  shith  Bhride  nan  ni, 
Lacha  shith  Mhoire  na  sith. 


LABOUR  J 

The  white  swan  of  the  sweet  gurgle, 

The  speckled  dun  of  the  brown  tuft, 

Thou  shalt  not  cut  a  feather  from  their  backs, 

Till  the  doom-day,  on  the  crest  of  the  wave. 

On  the  wing  be  they  always 

Ere  thou  place  missile  to  thine  ear, 

And  the  fair  Mary  will  give  thee  of  her  love, 

And  the  lovely  Bride  will  give  thee  of  her  kine. 

Thou  shalt  not  eat  fallen  fish  nor  fallen  flesh, 
Nor  one  bird  that  thy  hand  shall  not  bring  down, 
Be  thou  thankful  for  the  one, 
Though  nine  should  be  swimming. 

The  fairy  swan  of  Bride  of  flocks, 
The  fairy  duck  of  Mary  of  peace. 


OIBRE 


COISRIGEADH  NA  SEILG 


[115] 


This  hymn  was  sung  by  the  hunter  when  he  went  away  in  the 

N  ainm  na  Trianailt,  mar  aon, 

Ann  am  briathar,  an  gniomh  's  an  smaon, 
Ta  mi  'g  ionn  mo  lamha  fein, 
Ann  an  sionn  's  an  sian  nan  speur. 


A  dubhradh  nach  till  mi  ri  m'  bheo 
Gun  iasgach,  gun  ianach  ni  's  mo, 
Gun  seing,  gun  sitbinn  nuas  a  beinu, 
Gun  sul,  gun  sail],  a  muigb  a  coill. 


O  Mhoire  mhaoth-gheal,  chaomh-gheal,  ghradh-gheal, 
Seachainn  orm-s'  am  bradan  tarra-gheal  marbh  air  sala, 
Lach  le  h-alach  na'm  b'e  b'aill  leat, 
Nead  ri  beul  an  uisge  far  nach  traigh  e. 

An  liath-chearc  air  bharr  nan  stuc, 

Us  coileach-dubh  an  tuchain  truim, 

An  deigh  laighe  luth  na  greine, 

Seachainn,  o  seachainn  orm  fein  an  eisdeachd. 


O  Mhoire,  mhathair  chubhr  mo  Righ, 
Crun-sa  mi  le  crun  do  shith, 
Cuir  do  bhrat  rioghach  oir  dha  m'dhion, 
Us  comhnuich  mi  le  comhnadh  Chriosd, 
Comhnuich  mi  le  comhnadh  Chriosd. 


LA HOUR 


CONSECRATING  THE  CHASE 

morning,  and  when  he  had  bathed  his  hands  and  face  in  the  junction  of  the  first 
three  streams  he  met. 

In  name  of  the  Holy  Three-fold  as  one, 

In  word,  in  deed,  and  in  thought, 

I  am  bathing  mine  own  hands, 

In  the  light  and  in  the  elements  of  the  sky. 

Vowing  that  I  shall  never  return  in  my  life, 
Without  fishing,  without  fowling  either, 
Without  game,  without  venison  down  from  the  hill, 
Without  fat,  without  blubber  from  out  the  copse. 

O  Mary  tender-fair,  gentle-fair,  loving-fair, 
Avoid  thou  to  me  the  silvery  salmon  dead  on  the  salt  sea, 
A  duck  with  her  brood  an  it  please  thee  to  show  me, 
A  nest  by  the  edge  of  the  water  where  it  does  not  dry. 

The  grey-hen  on  the  crown  of  the  knoll, 

The  black-cock  of  the  hoarse  croon, 

After  the  strength  of  the  sun  has  gone  down, 

Avoid,  oh,  avoid  thou  to  me  the  hearing  of  them. 

O  Mary,  fragrant  mother  of  my  King, 
Crown  thou  me  with  the  crown  of  thy  peace, 
Place  thine  own  regal  robe  of  gold  around  me, 
And  save  me  with  the  saving  of  Christ, 
Save  me  with  the  saving  of  Christ. 


320 


OIBRE 


OR  A  TURAIS 


[116] 


This  hymn  was  sung  by  a  pilgrim  in  setting  out  on  his 
pilgrimage.     The  family  and  friends  joined  the  traveller 

ITH  a  bin  na  m'  bhial, 
Bladh  a  bhi  na  m'  chainn, 
Blath  na  siri  na  mo  bhile, 
Gu  'n  an  ti<i  mi  nail. 


An  gaol  thug  Iosa  Criosda 
Bhi  lionadh  gach  cridhe  domh, 
An  gaol  thug  Iosa  Criosda 
Da  m'  lionadh  air  an  son. 


Siubhal  choire,  siubhal  choille, 
Siubhal  fraoine  fada,  fas, 
Moire  mhin-gheal  sior  dha  m'  ehobhair, 
Am  Buachaill  Iosa  m'  dhion  's  a  chas, 
Moire  mhin-gheal  sior  dha  m'  ehobhair, 
Am  Buachaill  Iosa  m'  dhion  's  a  chas. 


LABOUR  321 


PRAYER  FOR  TRAVELLING 

in    singing    the    hymn    and    starting   the  journey,  from  which  too  frequently,  for 
various  causes,  he  never  returned. 

Life  be  in  my  speech, 

Sense  in  what  I  say, 

The  bloom  of  cherries  on  my  lips, 

Till  1  come  back  again. 

The  love  Christ  Jesus  gave 
Be  filling  every  heart  for  me, 
The  love  Christ  Jesus  gave 
Filling  me  for  every  one. 

Traversing  corries,  traversing  forests, 
Traversing  valleys  long  and  wild. 
The  fair  white  Mary  still  uphold  me, 
The  Shepherd  Jesu  be  my  shield, 
The  fair  white  Mary  still  uphold  me, 
The  Shepherd  Jesu  be  my  shield. 


2s 


OIBRE 


BEANNACHD   IASGAICH 


[H7] 


On  Christmas  Day  the  young  men  of  the  townland  go  out  to  fish.  All  the  fish 
they  catch  are  sacred  to  the  widows  and  the  orphans  and  to  the  poor,  and  are 
distributed  among  them  according  to  their  necessities. 

There  is  a  tradition  among  the  people  of  the  Western  Isles  that  Christ 
required  Peter  to  row  707  strokes  straight  out  from  the  shore  when  He  commanded 
him  to  go  and  procure  the  fish  containing  the  tribute-money.  Following  this 
tradition,  the  old  men  of  Uist  require  the  young  men  to  row  707  strokes  from  the 
land  before  casting  their  lines  on  Christmas  Day.  And  whatever  fish  they  get  are 
cordially  given  to  the  needy  as  a  tribute  in  the  name  of  Christ,  King  of  the  sea,  and 
of  Peter,  king  of  fishermen.  This  is  called  '  dioladh  deirc,'  tribute-paying,  '  deirce 
Pheadair,'  Peter's  tribute,  '  dioladh  Pheadail,'  Peter's  payment,  and  other  terms. 
This  tribute-paying  on  Christmas  Day  excites  much  emotional  interest,  and  all 
try  to  enhance  the  tribute  and  in  various  ways  to  render  the  alms  as  substantial 
as  possible. 

The  whiting  and  the  haddock  of  the  same  size  bear  a  strong  resemblance  to  one 
another.  There  are  differences,  however.  The  haddock  has  a  black  spot  on  each 
side  of  its  body  above  the  pectoral  fin,  while  the  head  of  the  whiting  is 
,more  elongated  than  that  of  the  haddock.     Children  and 

strangers    are    taught    to   differentiate    between    the   two 

thus : — 


A  black  spot  of  the  haddock, 
A  Ions  snout  on  the  whiting. 


'  Ball  dubh  air  an  adaisr. 
Gob  fad  air  a  chuideig." 

A  na  soillse  thainig  oirnn, 

Rugadh  Criosda  leis  an  Oigh. 

Na  ainm-san  cratham  am  burn 
Air  ffach  cail  a  ta  na  m'  churt. 


A  High  nam  feart  's  nan  neart  tha  shuas, 
Do  bheannachd  iasgaich  dort  a  nuas. 

Suidhim  sios  le  ramh  na  m'  ghlac, 
Imirim  a  seachd  ceud  's  a  seachd. 


LABOUR  323 


FISHING  BLESSING 

The  people  of  Uist  say  that  the  haddock  was  the  fish  in  whose  mouth  Peter  found 
the  tribute-money,  and  that  the  two  black  spots  are  the  marks  left  by  Peter's 
fingers  when  he  held  the  fish  to  extract  the  money  from  its  mouth.  The  crew  of 
young  men  who  get  most  haddocks  on  Christmas  Day  are  looked  upon  during  the 
year  as  the  real  followers  of  the  king  of  fishers.  There  is,  therefore,  considerable 
emulation  among  the  different  crews. 

The  haddock  is  called  '  iasg  Pheadail,'  Peter's  fish,  and  'iasg  Pheadair  runaich,' 
the  fish  of  loving  Peter;  and  a  family  of  birds  '  peadaireach/  'peitirich' — Peter-like, 
petrels,  because  in  their  flight  they  seem  to  be  walking  on  the  sea. 

The  tradition  as  to  rowing  707  strokes  is  curious  and  interesting.  The  only 
other  similar  tradition  which  I  know  is  of  the  wars  between  the  Fomorians  and 
the  Milesians  in  Ireland.  Both  were  invaders : — the  Milesians  earlier,  the 
Fomorians  later.  When  the  Fomorians  landed  in  Ireland  the  Milesians  were  already 
established,  and  the  result  was  a  long-continued  war,  till  both  sides  were  exhausted 
and  tired  of  the  strife.  During  a  temporary  truce  it  was  agreed  that  the 
Fomorians  should  retire  to  the  sea  and  row  straight  out  707  strokes  from  land,  and 
if  they  succeeded  in  landing  again  they  were  to  be  allowed  to  remain  and  enjoy 
their  hard-won  honours.  Whether  for  good  or  for  ill  to  Ireland,  the  Fomorians 
effected  a  landing  a  second  time,  and  settled  in  the  south  and  west  of  the  island. 

The  Irish  were  Pagan  at  the  time,  and  the  tradition  of  the  707  strokes  being 
imposed  by  Christ  on  Peter  must  have  been  inserted  in  the  Fomorian  tradition  after 
Ireland  became  Christian. 

The  day  of  light  has  come  upon  us, 
Christ  is  born  of  the  Virgin. 

In  His  name  I  sprinkle  the  water 
Upon  every  thing  within  my  court. 

Thou  King  of  deeds  and  powers  above, 
Thy  fishing  blessing  pour  down  on  us. 

I  will  sit  me  down  with  an  oar  in  my  grasp, 

I  will  row  me  seven  hundred  and  seven  [strokes]. 


324  OIBRE 

Tilgidh  mi  mo  dliubhan  sios, 
'S  an  ciad  iasg  a  bheir  mi  nios, 

An  ainm  Chriosda,  Righ  nan  sian, 
Gheobh  an  deoir  e  mar  a  mhiann. 

Us  righ  nan  iasgair,  Peadair  treun, 
Bheir  e  bheannachd  dhomh  na  dheigh 

Airil,  Gabril,  agus  Eoin, 
Raphail  baigheil,  agus  Pol, 

Calum-cille  caomh  's  gach  cas, 
'S  Muire  mhin-gheal  leis  a  ghras. 

Siubhlaibh  leinn  gu  iola  cuain, 
Ciuinibh  dhuinne  barr  nan  stuagh. 

Righ  nan  righ  ri  crich  ar  cuart, 
Sineadh  saoghail  us  sonais  buan. 

Crun  an  Righ  on  Tri  tha  shuas, 
Crois  Chriosda  d'ar  dion  a  nuas. 

Crun  an  Righ  on  Tri  tha  shuas, 
Crois  Chriosda  d'ar  dion  a  nuas. 


LABOUR  325 

I  will  cast  down  my  hook, 
The  first  fish  which  I  bring  up, 

In  the  name  of  Christ,  King  of  the  elements, 
The  poor  shall  have  it  as  his  need. 

And  the  king  of  fishers,  the  brave  Peter, 
He  will  after  it  give  me  his  blessing. 

Ariel,  Gabriel,  and  John, 
Raphael  benign,  and  Paul, 

Columba,  tender  in  every  distress, 
And  Mary  fair,  the  endowed  of  grace. 

Encompass  ye  us  to  the  fishing-bank  of  ocean, 
And  still  ye  to  us  the  crest  of  the  waves. 

Be  the  King  of  kings  at  the  end  of  our  course, 
Of  lengthened  life  and  of  lasting  happiness. 

Be  the  crown  of  the  King  from  the  Three  on  high, 
Be  the  cross  of  Christ  adown  to  shield  us, 

The  crown  of  the  King  from  the  Three  above, 
The  cross  of  Christ  adown  to  shield  us. 


326  OIBRE 


BEANNACHADH  CUAIN  [118] 

Sea  prayers  and  sea  hymns  were  common  amongst  the  seafarers  of  the  Western 
Islands.  Probably  these  originated  with  the  early  Celtic  missionaries,  who  con- 
stantly traversed  in  their  frail  skin  coracles  the  storm-swept,  strongly  tidal  seas  of 
those  Hebrid  Isles,  oft  and  oft  sealing  their  devotion  with  their  lives. 

Before  embarking  on  a  voyage  the  voyagers  stood  round  their  boat  and  prayed  to 
the  God  of  the  elements  for  a  peaceful  voyage  over  the  stormy  sea.  The  steersman 
led  the  appeal,  while  the  swish  of  the  waves  below,  the  sough  of  the  sea  beyond, 
and  the  sound  of  the  wind  around  blended  with  the  voices  of  the  suppliants  and  lent 
dignity  and  solemnity  to  the  scene. 

There  are  many  small  oratories  round  the  West  Coast  where  chiefs  and  clansmen 
were  wont  to  pray  before  and  after  voyaging.  An  interesting  example  of  these  is  in 
the  island  of  Grimisey,  North  Uist.  The  place  is  called  Ceallan,  cells,  from  '  ceall,' 
a  cell.  There  were  two  oratories  within  two  hundred  yards  of  one  another.  One 
of  the  two  has  wholly  disappeared,  the  other  nearly.  The  ruins  stand  on  a  ridge 
near  the  end  of  the  island  looking  out  on  the  open  bay  of  Ceallan  and  over  the 
stormy  Minch  to  the  distant  mountains  of  Mull  and  Morven.  The  oratory  is  known 
as  'Teampull  Mhicheil,'  the  temple  of  St.  Michael.  The  structure  was  simple  but 
beautiful,  while  the  remains  are  interesting  and  touching  from  their  historical 
associations.  Tradition  says  that  the  oratory  was  built  by  '  Eibhric ' — Euphemia 
or  Amie,  sole  daughter  and  heiress  of  Ruaraidh,  the  son  of  Alan,  High  Chief 
of  Lorn. 

Amie,  the  daughter  of  Ruaraidh,  married  in  1.337  John  of  Islay,  Lord  of 
the  Isles.  The  two  being  related,  they  were  granted  a  dispensation  by  Pope 
Benedict  xn.     The  Lady  Amie  had  three  sons. 

About  the  year  1358  John  of  Islay  discarded  Amie,  and  married  Margaret, 
daughter  of  Robert  Steward,  and  granddaughter  of  Robert  Bruce.  When  the  Lord 
of  the  Isles  came  south  to  celebrate  his  marriage  with  the  Lady  Margaret,  one 
hundred  and  eight  ships  full  of  kinsmen  and  clansmen,  chiefs  and  chieftains,  came  in 
his  train.  Such  a  sight  had  never  been  seen  in  Scotland  before,  and  people  came  to 
the  Clyde  from  long  distances  to  see  this  large  fleet.  The  power  and  influence 
indicated  by  this  enormous  retinue  created  much  comment  and  envy  among  the 
nobles  of  the  south  and  even  at  the  court. 

The  Lord  of  the  Isles  retained  possession  of  the  extensive  territories  of  the  Lady 
Amie,  disposing  of  them  afterwards  to  his  several  sons. 

The  discarded  lady  took  to  a  religious  life,  building  and  restoring  oratories, 
churches,  nunneries,  monasteries,  and  castles  throughout  her  ancestral  lands.  Saint 
Michael's  Temple  at  Ceallan  was  one  of  these.     In  this  little  sanctuary  built  for  the 


LABOUR  327 


THE  OCEAN  BLESSING 

purpose  the  Lady  Amie  offered  prayers  and  sacrifice  before  and  after  voyages  to  her 
kindred  in  Lorn. 

John,  Lord  of  the  Isles,  was  a  man  of  much  munificence,  like  all  those  princely 
Macdonalds.  He  gave  largely  to  the  Church,  earning  for  himself  from  the  priests  of 
the  period  the  name  of  ■  The  Good  John  of  Islay.'  He  was  buried  in  Iona  in  the 
year  1386,  in  splendour  and  magnificence  never  surpassed,  if  ever  equalled,  in  the 
ease  of  the  many  kings  of  the  five  nationalities  buried  there. 

About  two  years  after  his  father's  death,  Ranald,  the  eldest  surviving  son  of  the 
Lady  Amie,  handed  over  the  lordship  of  the  Isles  to  Donald,  eldest  son  of  the 
Lady  Margaret,  who  afterwards  fought  the  battle  of  Harlaw.  The  ceremony 
of  installing  a  Lord  of  the  Isles  usually  took  place  at  Loch  Finlaggan  in  Islay, 
the  principal  seat  of  the  Macdonalds,  where  the  ruins  of  their  castle,  chapel, 
and  other  buildings  are  still  to  be  seen,  as  well  as  the  stone  with  the  footmarks 
cut  in  it  upon  which  the  chief  stood  when,  before  the  'gentlemen  of  the 
Islands '  and  Highlands,  he  was  proclaimed  '  Macdonald  '  and  '  High-prince  of  the 
seed  of  Conn.'  But  it  was  at  Kildonan  in  the  island  of  Eigg  that  Ranald  gave  the 
sceptre  into  the  hand  of  Donald,  who  thus  became  eighth  Lord  of  the  Isles.  The 
account  given  of  the  ceremony  by  Hugh  Macdonald,  the  Seanchie  of  Sleat,  is 
interesting  as  representing  the  usual  manner  of  installing  a  king,  chief,  or  other 
dignitary  among  the  Celts  : — '  At  this  the  Bishop  of  Argyll,  the  Bishop  of  the 
Isles,  and  seven  priests  were  sometimes  present,  but  a  bishop  was  always  pre- 
sent, with  the  chieftains  of  all  the  principal  families  and  a  Ruler  of  the  Isles. 
There  was  a  square  stone  seven  or  eight  feet  long,  and  the  tract  of  a  man's  foot  cut 
thereon,  upon  which  he  stood,  denoting  that  he  should  walk  in  the  footsteps  and 
uprightness  of  his  predecessors,  and  that  he  was  installed  by  right  in  his  possessions. 
He  was  clothed  in  a  white  habit  to  show  his  innocence  and  integrity  of  heart,  that 
he  would  be  a  light  to  his  people  and  maintain  the  true  religion.  The  white 
apparel  did  afterwards  belong  to  the  poet  by  right.  Then  he  was  to  receive  a 
white  rod  in  his  hand  intimating  that  he  had  power  to  rule,  not  with  tyranny  and 
partiality,  but  with  discretion  and  sincerity.  Then  he  received  his  forefathers' 
sword,  or  some  other  sword,  signifying  that  his  duty  was  to  protect  and  defend 
them  from  their  enemies  in  peace  or  war,  as  the  obligations  and  customs  of  his 
predecessors  were.  The  ceremony  being  over,  mass  was  said  after  the  blessing  of 
the  Bishop  and  seven  priests,  the  people  pouring  their  prayers  for  the  success 
and  prosperity  of  their  new-created  lord.  When  they  were  dismissed,  the  Lord  of 
the  Isles  feasted  them  for  a  week  thereafter,  and  gave  liberally  to  the  monks, 
poets,  bards,  and  musicians.     You  may  judge  that  they  spent  liberally  without  any 


328 


OIBRE 


exception  of  persons.'  Other  accounts  differ  but  slightly  from  the  above,  as  when 
Martin  says  that  '  the  young  chief  stood  upon  a  cairn  of  stones,  while  his  followers 
stood  round  him  in  a  circle,  his  elevation  signifying  his  authority  over  them,  and 
their  standing  below  their  subjection  to  him,  also  that 

HI  tha  cliomhnadh  nan  ard, 

Tiuirich  duinn  do  bheannaclid  aigh, 
Iomehair  leinn  air  bharr  an  t-sal, 
Iomehair  sinn  gu  cala  tamli, 
Beannaich  ar  sgioba  agus  bat, 
Beannaich  gach  acair  agus  ramh, 
Gacli  stadh  us  tarruinn  agus  rac, 
Ar  siuil-mhora  ri  crainn  ard 
Cum  a  Righ  nan  dul  na'n  ait 
Run  's  gu  n  till  sinn  dachaidh  slan  : 

Suidhidh  mi  fein  air  an  stiuir, 

Is  e  Mac  De  a  bheir  domh  iuil, 

Mar  a  thug  e  Chalum  ciuiri, 

'N  am  dha  stadh  a  chur  ri  siuil. 


Mhuire,  Bhride,  Mhicheil,  Phail, 
Pheadair,  Ghabriel,  Eoin  a  ghraidh, 
Doirtibh  oirnn  an  driuchd  on  aird, 
Bheireadh  oirnn  's  a  chreideamh  fas, 
Daingnibh  sinn  's  a  Charraig  Ail, 
Anns  gach  reachd  a  dhealbhas  gradh, 
Run  's  gu  'n  ruig  sinn  tir  an  aigh, 
Am  bi  sith  us  seirc  us  baigh 
Air  an  nochdadh  duinn  tie  ghras ; 
Chaoidh  cha'n  fhaigh  a  chnoimh  n'  ar  dail, 
Bithidh  sinn  tearuint  aim  gu  brath, 
Cha  bin*  sinn  an  geimhlibh  bais, 
Ge  do  tha  sinn  do  shiol  Adh. 


LABOUR  329 

immediately  after  the  proclamation  the  chief  druid  or  bard  performed  a  rhetorical 
panegyric  setting  forth  the  ancient  pedigree,  valour,  and  liberality  of  the  family  as 
incentives  to  the  young  chieftain  and  fit  for  his  imitation.'  Martin  speaks  of  this 
ceremony  of  installing  a  chief  as  prevalent  in  the  eighteenth  century. 

0  Thou  who  pervadest  the  heights, 
Imprint  on  us  Thy  gracious  blessing, 
Carry  us  over  the  surface  of  the  sea, 
Carry  us  safely  to  a  haven  of  peace, 
Mess  our  boatmen  and  our  boat, 
Bless  our  anchors  and  our  oars, 
Each  stay  and  halyard  and  traveller, 
Our  mainsails  to  our  tall  masts 

Keep,  O  King  of  the  elements,  in  their  place 
That  we  may  return  home  in  peace  ; 

1  myself  will  sit  down  at  £he  helm, 

It  is  God's  own  Son  who  will  give  me  guidance, 
As  He  gave  to  Columba  the  mild 
What  time  he  set  stay  to  sails. 

Mary,  Bride,  Michael,  Paul, 
Peter,  Gabriel,  John  of  love, 
Pour  ye  down  the  dew  from  above 
That  would  make  our  faith  to  grow, 
Establish  ye  us  in  the  Rock  of  rocks, 
In  every  law  that  love  exhibits, 
That  we  may  reach  the  land  of  glory, 
Where  peace  and  love  and  mercy  reign, 
All  vouchsafed  to  us  through  grace  ; 
Never  shall  the  canker  worm  get  near  us, 
We  shall  be  safe  there  for  ever, 
We  shall  not  be  in  the  bonds  of  death 
Though  we  are  of  the  seed  of  Adam. 
•I  T 


OIBRE 

La  Fheill  Micheil,  La  Fheill  Mairt, 
La  Fheill  Andrais,  bann  na  baigh, 
La  Fheill  Bride,  la  mo  luaidh, 
Tilg  an  nimhir  sios  an  chuan, 
Feuch  an  dean  e  slugadh  suas  ; 
La  Fheill  Paruig,  la  nam  buadh, 
Sorachair  oirnn  an  stoirm  o  thuath, 
Casg  a  fraoch,  maol  a  gruam, 
Diochd  a  gairge,  marbh  a  fuachd. 

La  nan  Tri  Righrean  shuas, 
Ciuinich  dhuinne  barr  nan  stuadh, 
La  Bealltain  thoir  an  driuchd, 
La  Fheill  Sheathain  thoir  an  ciuin, 
La  Fheill  Moire  mor  nan  cliar, 
Seachainn  oirnn  an  stoirm  o  'n  iar, 
Gach  la  's  oidhehe  gach  stoirm  us  fiamh, 
Bi  thusa  leinn,  a  Thriath  nan  triath, 
Bi  fein  duinn  a'  d'  chairt-iuil, 
Biodh  do  lamb  air  failm  ar  stiuir, 
Do  lamh  fein,  a  Dhe  nan  dul, 
Moch  us  anamoch  mar  is  iul, 

Moch  us  anamoch  mar  is  iul. 


LABOUR  331 

On  the  Feast  Day  of  Michael,  the  Feast  Day  of  Martin, 

The  Feast  Day  of  Andrew,  band  of  mercy, 

The  Feast  Day  of  Bride,  day  of  my  choice, 

Cast  ye  the  serpent  into  the  ocean, 

So  that  the  sea  may  swallow  her  up  ; 

On  the  Feast  Day  of  Patrick,  day  of  power, 

Foreshow  to  us  the  storm  from  the  north, 

Quell  its  wrath  and  blunt  its  fury, 

Lessen  its  fierceness,  kill  its  cold. 

On  the  Day  of  the  Three  Kings  on  high, 
Subdue  to  us  the  crest  of  the  waves, 
On  Beltane  Day  give  us  the  dew, 
On  John's  Day  the  gentle  wind, 
The  Day  of  Mary  the  great  of  fame, 
Ward  off  us  the  storm  from  the  west ; 
Each  day  and  night,  storm  and  calm, 
Be  Thou  with  us,  O  Chief  of  chiefs, 
Be  Thou  Thyself  to  us  a  compass-chart, 
Be  Thine  hand  on  the  helm  of  our  rudder, 
Thine  own  hand,  Thou  God  of  the  elements, 
Early  and  late  as  is  becoming, 

Early  and  late  as  is  becoming. 


OIBRE 


BEANNACHADH  CUAIN 


[119] 


HE,  Athair  uile-chumhachdaich,  chaoimh, 
Ios  a  Mine  nan  deur  agus  na  caoidh, 
Le  d'  chomh-ehomhnadh,0 !  a  Spioraid  Naoimli. 

Thrithinn  bhi-bheo,  bbi-mhoir,  blii-bhuain, 
.  Thug  Clann  Israil  tri  na  Muir  Ruaidli, 
Us  Ionah  gu  fonn  abronn  miol-mhor  a  chuain, 

Thug  Pol  agus  a  chomhlain  's  an  long, 
A  doruinn  na  mara,  a  dolais  nan  tonn, 
A  stoirm  a  bha  mor,  a  doinne  bha  trom. 

D  uair  bhruchd  an  tuil  air  Muir  Ghailili, 


Seun  agus  saor  agus  naomhaich  sinne, 

Bi-sa,  Righ  nan  dul,  air  ar  stiuir  a  d'  shuidhe, 

'S  treoirich  an  sith  sinn  gu  ceann-crich  ar  n-uidh 

Le  gaotha  caona,  caomha,  coistre,  cubhr, 

Gun  fhaobhadh,  gun  fhionnsadh,  gun  fhabhsadb 

Nach  deanadh  gniamh  fabhtaeh  dhuinn. 

Iarramaid  gach  sian  a  Dhe, 

A  reir  do  rian  's  do  bhriathra  fein. 


LAKOUIt 


OCEAN  BLESSING 

God  the  Father  all-powerful,  benign, 
Jesii  the  Son  of  tears  and  of  sorrow, 
With  thy  co-assistance,  O !  Holy  Spirit. 

The  Three-One,  ever-living,  ever-mighty,  everlasting, 

Who  brought  the  Children  of  Israel  through  the  Red  Sea, 

And  Jonah  to  land  from  the  belly  of  the  great  creature  of  the  ocean, 

Who  brought  Paul  and  his  companions  in  the  ship, 

From  the  torment  of  the  sea,  from  the  dolour  of  the  waves, 

From  the  gale  that  was  great,  from  the  storm  that  was  heavy. 

When  the  storm  poured  on  the  Sea  of  Galilee, 


Sain  us  and  shield  and  sanctify  us, 

lie  Thou,  King  of  the  elements,  seated  at  our  helm, 

And  lead  us  in  peace  to  the  end  of  our  journey. 

"With  winds  mild,  kindly,  benign,  pleasant, 
Without  swirl,  without  whirl,  without  eddy, 
That  would  do  no  harmful  deed  to  us. 

We  ask  all  things  of  Thee,  O  God, 
According  to  Thine  own  will  and  word. 


334 


OIBRE 


RIAGHLAIR  NAN  SIAN 


[120] 


LANN  Israil  us  Dia  da  n  gabhail, 

Troimh  'n  Mhuir  Ruaidh  fhuair  iad  rathad, 
fev^  Is  ann  a  fhuair  iad  casg  am  pathaidh, 

An  creag  nach  d'  fhaodadh  le  saor  a  shnaidheadh. 

Co  iad  air  falm  mo  stiuir 

Deanamh  falbh  da  m'  iubhraich  shoir  ? 
Peadail,  Pal,  us  Eoin  mo  ruin, 

Triuir  da  n  talmaich  fiu  us  foir. 


Co  'n  croil  an  coir  mo  stiuir  ? 

Peadail,  Poil,  us  Eoin  Baistidh, 
Criosda  na  shuidh  air  mo  stiuir, 

Deanamh  iuil  da  'n  ghaoith  a  deas. 


Co  da  'n  criothnaich  guth  na  gaoith  ? 
Co  da  'n  caonaich  caol  us  cuan  ? 

Iosa  Criosda,  Triaith  gach  naoimh, 
Mac  Moire,  Friaimh  nam  buadh, 
Mac  Moire,  Friaimh  nam  buadh. 


LABOUR  335 


RULER  OF  THE  ELEMENTS 

The  Children  of  Israel,  God  taking  them, 
Through  the  Red  Sea  obtained  a  path, 

They  obtained  the  quenching  of  their  thirst 

From  a  rock  that  might  not  by  man  be  sculptured. 

Who  are  they  on  the  helm  of  my  rudder, 
Making  joyance  to  my  eastern  barge  ? 

Peter  and  Paul  and  John  the  beloved, 

Three  to  whom  are  due  obeisance  and  laud. 

Who  are  the  group  near  to  my  helm  ? 

Peter  and  Paul  and  John  the  Baptist ; 
Christ  is  sitting  on  my  helm, 

Making  guidance  to  the  wind  from  the  south. 

To  whom  does  tremble  the  voice  of  the  wind  ? 

To  whom  become  tranquil  strait  and  ocean  ? 
To  Jesus  Christ,  Chief  of  each  saint, 

Son  of  Mary,  Root  of  victory, 

Son  of  Mary,  Root  of  victory. 


:i'M> 


OIBRE 


Stiuradair 
Sgioba 


UlLE 

Stiuradair 
Sgioba 


URNUIGH  MHARA  [121] 

Beannaicht  an  long.  [Beannaichteadh 

Beannaicheadh  Dia  an  t-Athair  i. 

Beannaicht  an  long. 
Beannaicheadh  Dia  am  Mac  i. 

Beannaicht  an  long. 
Beannaicheadh  Dia  an  Spiorad  i. 

Dia  an  t-Athair, 
Dia  am  Mac, 
Dia  an  Spiorad, 

Beannaicheadh  an  long. 

Ciod  is  eagal  duibh 

Us  Dia  an  t-Athair  leibh  ? 


Cha  'n  eagal  duinn  ni. 

Ciod  is  eagal  duibh 
Us  Dia  am  Mac  leibh  ? 

Cha  n  eagal  duinn  ni. 

Ciod  is  eagal  duibh 

Us  Dia  an  Spiorad  leibh  ? 

Cha  n  eagal  duinn  ni. 


[aoin 


LABOUR  337 


SEA  PRAYER 

Helmsman        Rlest  be  the  boat.  [Blessed 

Chew  God  the  Father  bless  her. 

Blest  be  the  boat. 
God  the  Son  bless  her. 

Blest  be  the  boat. 

God  the  Spirit  bless  her. 

A 1. 1.  God  the  Father, 

God  the  Son, 
God  the  Spirit, 

Bless  the  boat. 

Helmsman         What  can  befall  you 

And  God  the  Father  with  you  ? 

Crew  No  harm  can  befall  us.  [Not  one  tiling 

What  can  befall  you 

And  God  the  Son  with  you  ? 

No  harm  can  befall  us. 

What  can  befall  you 

And  God  the  Spirit  with  you '( 

No  harm  can  befall  us. 


338  OIBRE 

UiLE  Dia  an  t-Athair, 

Dia  am  Mac, 
Dia  an  Spiorad, 
Leinn  gu  sior 

Stiuradaik  Ciod  is  fath  bhur  curam 

Us  Ti  nan  dul  os  bhur  cinn  ? 

Sgioba  Cha  churam  dhuinn  ni. 

Ciod  is  fath  bhur  curam 

Us  Iiigh  nan  dul  os  bhur  cinn  Ì 

Cha  churam  dhuinn  ni. 

Ciod  is  fath  bhur  curam 

Us  Spiorad  nan  dul  os  bhur  cinn  ( 

Cha  churam  dhuinn  ni. 

Uile  Ti  nan  dul, 

Righ  nan  dul, 
Spiorad  nan  dul, 
Dluth  os  ar  cinn, 
Suthainn  sior. 


LABOUR  339 

All  God  the  Father, 

God  the  Son, 
God  the  Spirit, 

With  us  eternally. 

Helmsman         What  can  cause  you  anxiety 

And  the  God  of  the  elements  over  you  ? 

Crew  No  anxiety  can  be  ours. 

What  can  cause  you  anxiety 

And  the  King  of  the  elements  over  you  ? 

No  anxiety  can  be  ours. 

What  can  cause  you  anxiety 

And  the  Spirit  of  the  elements  over  you  ? 

No  anxiety  can  be  ours. 

Am.  The  God  of  the  elements, 

The  King  of  the  elements, 
The  Spirit  of  the  elements, 
Close  over  us, 

Ever  eternally. 


EDINBURGH;   T.  AND  A.  CONSTABLE,  PRINTERS  TO  HER  MAJESTV